Guide to Dakini Land

Home , Dakini, Gampopa, Geshe, Kalachakra, Kangyur, Kapala

GUIDE TO DAKINI LAND

A COMMENTARY TO THE HIGHEST YOGA TANTRA PRACTICE OF VAjRA\OGINl

Tharpa Publications London Firsl published in l*"?!

All righis reserved. No p.irt of thfs book ni-iv be reproduced in any furm or by .iny means except for the quotation of brief p.iss.iges for the purpose of private study, research, criticism, or review.

Tharpa Pubhcations 15 Bendemeer Road London SVV15 !]X

Cover painting of Buddha Vajradharma by the Tibetan artist Chatmg Jamvang Lama. Cover photo of Geshe Kelsang Cyabo by Robin Bath. Lino illustrations by .^ndy Weber and Ani Kelsang Wangmo.

British Librarv Cataloguing in !'ubliL,ition Data

kelsang Cvatso, Gesho 19.*-- Guide toDakini Land- A Commentary to the Highest Yoga Tanira practice of V.iira\ ogini.

I. Yoga

1. Title 181.45

\StiN WBI1I16 IS 8

Designed hi Miinic.i C~hia Phototype-set in Pal.itino b> l.itype, London. Printed on jcid-tree 2,'i|)-\ear longlile paper .ind bound in Great Bntain by Biddies Limited. Guildford. Contents

Illustrations vii Acknowledgements ix Editorial Xote x

Introduction xi

Preliminary explanation 1 The yogas of sleeping, rising, and experiencing nectar 26 The yoga of immeasurables 39 The yoga of the Guru 78 The yoga of self-generation and the yoga of purifying migrators 106 The yoga of being blessed by Heroes and Heroines 125 The actual meditation of generation stage 150 The yoga of verbal and mental recitation 159 The yoga of inconcei\'ability and the yoga of daily achons 179 How to attain outer Pure Dakini Lanii through the practice of generation stage 200 CompleHon stage 207 Dedication 223

Appendix I - Condensed meaning of the Text 225

Appendix 11 - Sadhanas 237 Dakini Yoga: Vajrayogini Six-se^^inn Guru Yoga 239 Quick Path to Great Bhss; Vajrayogini Self-generation Sadhana 267 Feast ol Great Bliss: Vajrayogini Self-initiation Sadhana 329 Vajrayogini Rttreat Preliminaries 319 GUIDE TO DAKINI LAND

Preliminary Jewel: Condensed Vajrayngini Retreat Preliminaries 427 Vajrayogini Burning Offering Sadhana 437 Vajradaka Burning Offering Sadhana 495 Samayavajra Sadhana 503 Appendix III - Diagrams and Illustrations 509 Hand Gestures 511 Ritual Objects 517

Glossary 525 Biblii'graphy 541 Studv Programmes 545 Indt'x 551 Illustrations

Vajravogini xii Mandala of Vajravogini xiv

Dakiiii Yo

Quick Falh to Creel Bliss Guru Vajradharma 268 Hero Vajradharma 282 Vajravogini 288 Dorje Shugdan 292 Kinkara 306

Feast of Great Bliss Guru Vajradharma 330 Hero Vajradharma 346 Vajrayogini 370 Kjnkara 384 Dorje Shugdan 388 CUIOE TO DAKINl LAND

Vajrnyogiiii Retreat Prdbmnnrk-f Vajrayogini 400 KliancJarohi 416

Prdi'uinanj h'wel V'fljr.nogini 428

Vji/ni/o^iiii Bi{niiii}i Offering Sadliana Fire Deity 446 Vajrayogini 458

Vajrndiika Burning Offering Sadhana Vajradaks 496

5cimny(\vnjrti Sadhana Somavavfljra 504

Diayrniuf, ,vid II lust tntions Hand gestures 511 Ritual objects 517 Acknozoledgemen ts

The instruction oi Vajrav ogini is the most protound liighest Yoga Tantra teaching, Originallv gnen bv Buddha Vajradhiira within the Henika Tantra, it is the supreme method to purify the en\irouirLent, bod\', and mind. At Manjushri Institute in IWl, out of his ine\haustible great compassion. Venerable Geshe Kelsang Gyatso gave a complete oral commentary of the instruction of Vajravogitii, having first granted the emprnverments of Heruka and Vajrayogini to the students present. Now, so that the blessings of Buddhii Vajra- vogini mav be received hv nianv beings throughout the world, Geshe Kelsang Gyatso has composed this book. Guiiic lo Dnkhii Land, based on his original oral commentary. For his immeasurable kindness in revealing this precious instruction to us and composing this supreme text, we thank the author from the depths of our hearts. We prav that we may gain perfect realization of this instruction by putting his teachings into practice purely and energeticallv.

We also thank all those who helped with the different stages of preparing the manuscript, mcluding James Belither. Jackie Devis, Daniel Smith, Ruth Lister, Mariana Libano, Michael Gar- side, Hugh Clift, Lucy James, Helens Oester, Rita Christie, and Alison Ramsay, and our special thanks go to Gelong Thubten Gyatso for reviewing and completing the final editing. Through the merits created by this work, may ail sentient beings achieve the stale of Buddha Vajrayogini.

Roy Tyson, Director Maiyushri Inst'tlute May 13S0 Editorial Note

Throughout this book, technical delaib have been kept to a miniinum, and we have adopted a simplified form of phonetics to facilitate easv pronunciation. In rendering Sanskrit terms such as mantras into phonetics, we have not sought to follow existing conventions but, for auspiciousness and in order to preserve the blessings of the lineage, we have for the most part attempted to express them as they are pronounced by the Lamas.

When the extensive ssdhana is quoted in context within the commentary it appears in bold type. The sections in italics are intended for contemplation. The commentary occasionally refers to Tibetan letters which are to be visualized. Drawings of these letters can be found in Appendix 111. Introduction

Sentient beings have many different capacities for spiritual under^itanding an.i prartice. For this reason, out of his compassion, Buddha Shakyamuni gave teachings at many levels, just as a skilful doctor administers a great varietv of remedies to treat the many different types of sick people. For those who wish merely to attain human happiness, Buddha gave teachings revealing actions and their effects, or karma, and he taught moral discipline as their mam practice. For those who wish to experience the permanent inner peace of liberation, or nirvana, for themselves alone, Buddhfl gave teachings on the faults of cyclic existence, and he taught the three higher trainings - training in higher moral discipline, training in higher concentration, and training in higher wisdom

- as their main practice. For those who wish lo attain the ultimate goal of foil enlightenment, Boddha gave teachings on the development of greal compassion and bodhichitta, and he taught the six perfections - the perfections uf giving, moral discipline, patience, joyous effort, mental stabilization, and wisdom - as their main practice. All these teachings are open to anyone who wishes to study and practise them. The experiences that are gained from practising them are called the 'common spiritual paths'. Besides these teachings, Buddha also gave teachings on Tantra. These may be practised only bv those who have received Tantric empowerments. The experiences gained bv practismg these teachings are called the 'uncommon spiritual paths'. In the Tantric teachings, Buddha revealed four classes of Tantra. The practices that are explained in this book, Guide lo Dakiiii Land, are included within the highest of these. Highest Yoga Tantra. These practices ari; the very essence of Buddha's Vii/iiji/o^iui INTRODUCTION teachings. They irdiide special methods for preventing ordin.iry appearance and oidinan' conceptiiin, special methods for pre- \t?iUing ordinar\' death, intermedJate stale, and rebirth, and imcommon methods for transforming nil dailv experiences i[ito higher spiritual paths. Bv tr.insforniinf^ ordin.ir\' e\pcrionce in this vva\' ue can prevent manv dailv problems and svvifth' attain the ultimate happiness of full enlightenment.

The source of all the essentia] meanings contained in C.iiiih- to Diikiui bvid is lUuiiiiiitiliiif; All Hidiicii Mciiiiiiii:^ (Tib. Bc.ilini t/iii.sri/). which is a precious commentary on the practice of Heruka and Vajrayogini Tantra composed bv Je Tsongkhapa, Through the kindness ot mv rtxil Guru, Kvabje Trijang Dorje- chang, i have haJ the opportunity to study and practise the instructions of Heruka and Vnjravogini. Now I have written this book iis a special offering, mainly for vi'estern practitioners.

Ill order to practise the instructions contained within this book, special inner conditions are required. First we should train in the common spiritual paths and then receive ihe empowerments of Heruka and Vajrayogini. Having received these empowerments, we should strive to maintain our vows and commitments purelv.

This book should not be read as if it were a magazine, nor should it he read by tho^e harbouring disrespectful or negative thoughts towards Vajrayogini practice, or bv those who have no faith in the instructions, or no intention of putting them into practice. However, if we have a pure motivation and read the entire book carefully, concentrating deeply on its meaning without rushing to fmish it, we can achieve profound realizations of Buddhadharma.

Gcsfic Kehaii^ Ci/nt^o Tliiirpnlrnd January 1990 Preliminary Explanation

The comiTientarv' to the Highest Yoga Tantra practice of Vener- able Vajrayogini consists of a preliminary explanation, the main commentary to the generation and completion stages, and the dedication. The first of these, the preliminary explanation, has seven parts:

1 Generating a correct motivation 2 The origin and lineage of these instructions 3 The benefits of these inslructions 4 Biographies of past Buddhist Masters who gained realizations through these instructions 5 The qualifications necessary for putting these instructions into practice 6 The four special causes of swift attamments 7 What are the outer and inner Pure Dakini Lands?

GENERATING A CORRECT MOTIVATION

These instructions concern the extraordinary spiritual path of Tantra, or Secret Mantra, which is the quickest and most profound method for attaining great enlightenment. We should rejoice in this precious opportunity to study these teachings which, if put into practice, can lead to full enlightenment wilhin one shorl human life. However, studying these instructions will

be truly meaningful only if our motivation is pure. If we read ihis book merely out of intdlectua! curiosity we will not experience its real meaning. To receive the maximum benefit from these instructions, each time we study or practise them, me

shimid begin by generating ,-i pure, altruistic motivation. This CUTDC TO DAKINI LAUD

can be done by reciting tlie following prayer three times while concentraling on its meaning:

I and all sentient beings, the migrators as extensive as spate, ftom this time fortti until we reach the essence of enlightenment, Go for refuge to the glorious, sacred Gurus, Go for refuge to Ihe complete Buddhas, the Blessed Ones, Co for refuge to Ihe sacred Dharmas, Go for refuge to the superior Sanghas.

Then we should recite three times:

Once I have attained the state of a complete Buddha, I

shall free all sentient beings from the ocean of samsara's suffering and lead them to the bliss of full enlightenment.

For this purpose I shall practise the stages of Vajrayogini's path.

THE ORIGIN AND LINEAGE OF THESE INSTRUCTIONS

The two stages of the practice of Vajrayogini were originally taught by Buddha Vajradhara. Buddha V'ajradhara manifested in the form of I ieruka lo expound the Rwt Tanlni vf Henika, and it was in this Tantra that the practice of Vajravogini was first explained. All the many lineages of instruchons on Vajra- yogini can be traced back to this original revelation. Of these lineages, there are three that are most commonly practised: the Marokhachi), which was transmitted from Vajravogini to Naropa: the Maitrikhachti, which was transmitted from Vajra- yogini to Maitripa; and the Indrakliacho, which was transmitted from Vajrayogini to Indrabodhi, This commentary on the generation and completion stages of the Highest Yoga Tantra practice of Vajravogini is based on the instructions of the Naro- khachii lineage. PRELIMINARY EXPLANATION

The origin of Henika Tantra

At one time this universe was controlled by the worldly deity Ishvara. His mandalas and ling.im,': existed in many places in this world, the most important ones being in the Iwcnty-tour Holy Places. Ishvara's followers sacrificed innumerable animals as otterings to him, and thi^ pleased him greatly. In return bf helped them to achieve wealth and ivorldlv success, but he interfered with anyone who tried to achieve liberation or enlightenment. Under the influence of Ishvara, the people of this world slaughtered thousands of animals ever\' dav thinking that they were performing virtutius actions. In rcalit\-, however, they were only creating heavy negative karma and depriving themselves of the opportunitv to achieve liberation. The Heroes and Heroines of the five Buddha Families were unable to tolerate this and asked Buddha Vajradhara to inter- vene. In response, Buddha Vajradhara manifested in the form of Heruka and, through the power of his blessings, subdued Ishvara and transformed Ishvara's maiidalas into his own. The other Deities of Heruka's mandala subdued Ishvara's retinue by con\erting them to followers of Heruka. Heruka did not reabsorb the mandalas that he had emanated in the Twent>--four Places but left them intact, and to this day beings with especially pure karma are able to sec these mandalas and the Heroes and Heroines who abide within them. For practitioners of Heruka and Vajrayogini, these blessed places are particularly powerful sites for meditation. After subduing Ishvara and his retinue, Heruka expounded his condensed, middling, and extensive root Tantras. Of these only the Cotidenscd Rod Tniilra of Hcruhi has been translated from Sanskrit into Tibetan. Buddha Vajradhara also gave many explanatory Tantras which are commentaries to the root Tan- tras, and a number of these have been translated into Tibetan. It is in these root and explannlor\' Tantras, especially in the forty-seventh and forty-eighth chapters of the fifty-one chapters of the Condensed Root Taiitra of Heruka, that Buddha Vajradhara gives clear instructions on the practice of Vajrayogini. GUIDE TO nAKTNl LAND

The lineage of these instructions

The firsl Guru in the lineage of tiiese instructions is Buddha Vajradharma, and the second is Buddha Vajrayogini, Vajra- mgini franMnilled Ihese instructions directly to Naropa who diiigenltv put them into practice and, as a result, attained great realizations. Although Naropa had many disciples, he kept his practice of

Vajrayogini secret, transmitting it only to two brothers from the Nepalese town of Pamting, now called Fharping. He recognized (hat the Pamhngpa brothers, Jigme Dragpa and his younger brother Ngawang Dragpa, had a particularly strong karniic con- nechon with these instructions. Sakya Pandila Kunga Gyaltsan and other famous Teachers have remarked on the fact that e\'en Naropa's most famous disciple, the great Tibetan Master Marpa, did not receive these teachings. The Pamtingpa brothers passed these instructions on to the Tibetan translators Lokya Sherab Tseg and Malgyur Lotsawa.

It was Malgvur Lotsawa who translated the dnidt'iised Root Ta)ihn of tknikn from Sanskrit into Tibetan. Through his kindness many Tibetans in the past became great Yogis and Yoginis, and today many people have the opportunity to study and practise Heruka and Vajravogini Tantras, Malgvur Lotsawa himself reached the supieme Llnion of Vajradhara and attained

Pure Dakini Land in that life. From Malgvur Lotsaiva these instructions ^^ere passed down in unbroken succession to rhaboiigkha Rinpoche, and then to the most Venerable Kvabje Trijang Dotjechang, Holder ot the

Lineage. It was from this great Master that !, the author, received ihese mstructions. from Buddha Vajradharma to Kvabje Trijang Dorjechang there havL' been thirtv-seven lineage Gurus. The hneage ot these instruction? is unliroken and the blessings passed down from Buddha \',ijradiiarma are intact. Each lineage Guru achieved complete evperience of these instructions, therehv ensuring that their power has not decreased. These instructions are completely authentic and are clearly presented. If we put them into practice with deep conviction and jovous effort, we will detinitelv achieve realizations. PRELIMINARY EXPLANATION

THE BENEFITS OF THESE INSTRUCTIONS

It is said in the Comicused Root Tniilra ofHeniku (hat the benefits to be gained from engaging in the practice of \'ajr

By practising these instructions we quickly receive great and powerful blessings

When we practise these instructions, \ve sv\'iftlv receive great and profound blessings from all the Buddhas. These blessings help us temporallv. and eventuallv thev enable us to achieve the ultimate goal of full enlightenment.

These instructions are a synthesis of all essential instructions

The instructions on the practice of Vajrayogini are a synthesis of all the essential instructions contained in the Tantras of Heruka, Yamantaka, and Guhyasamaja, All the essential points of the stages of Secret Mantra are included within the practice of Vajrayogini.

These instructions are easy to practise

The instructions on the practice of Vajrayogini contain concise and clearly presented meditations that are relatively easy to practise. The mantra is short and easv to recite, and the visualizations of the mandala, the Deitv. and the bodv mandala are simple when compared vi-ith those of other Highest Yoga

Tantra Deities. Even those with limited abilities and little wisdom can engage m these practices without great difficulty- GUIDE TO DAKIMC LAND

By practising these instructions we can swiftly achieve atUinmenls

Many great Teachers such as Kvabje Trijang Dorjechang have said that through tho practice of Vajravogini those with onlv middling fortune can attain Pure Dakini Land in one lifetime. Those with greater fortune will sttain this with ease, and even (hose with lesser fortune can attain Pure Dakini Land m the intermediate state between death and rebirth. If we continually rt'cite Vajravogini's mantra while we are alive, we will remember her mantra when we are dying. Then, as if in a dream, we will hear Vajravogini and her rchnue of Dakinis calling us and inviting us to her Pure L^nd. In this wav Vairavogmi will guide us through death and the intermediate state and lead us to the Pure Land of the Dakinis. It is said thai even those with the legist fortune ivho do not attain Pure Dakini Land in the intermediate state will be led by

Vajravogini to her Pure Land within seven lives. Even if such practitioners find IheniseKes in the deepest hell, Vajravogini will bless their minds and cause their previously accumulated virtuous actions to ripen. In this wav Ihev will be released from hell and guided directly to the Pure Land of the Dakinis. Thus, through keeping our commitments pureiv and practising these instructions sincerely, we can attain Pure Dakini Land in this lift', in the intermediate state, or certainiv within se\en lives.

These inslructions include a special body mandala practice

Hiidy maiid.ilas are not included within all Doitv prachces. A practice that contains a I'odv m.ind.ila is more protound than one that does not, and the most i.^tokiund of all body mandalas IS lh.it ot \.',iira\'ogini. PRELIMINARY EXPLANATION

These instructions include an uncommon yoga of inconceivability

The uncommon yoga of inconceivability is a special nietliod, unique to llie practice of Vajrayogini, whereby Pure Dakini Land can be attained within this life without abandoning our present body-

Both generation and completion stages can be practised together hi practices such as Yamantaka and Guhyasamaja. pratliiioners can meditate on completion stage onlv after tbev have gained experience of generation stage. In the practice of Vajrayogini, however, we can train in completion stage meditations, and even achieve certain completion stage realizations, while we are still training in generation stage.

These instructions are especially suitable for those with strong desirous attachment

In general, it is difficult for those with strong desirous attach-

ment to pracHse Dharma, but this is not so with the practice of Vairayogini. Throughout this world there exist countless emanations of Heruka and Vajrayogini manifesHng as ordinary men and women. These emanations help pure practihoners of Vajrayogini to transform their desirous attachment into the spiritual path. It such practitioners conscientiously keep their commitments and faithfully practise the eleven vogas, eventually they will meet an emanation of Vajravogini manifesting as an attraclii/e man or woman. By arousing desirous attachment in the practitioner, that emanation will bless their channels, winds, and drops. Then, by entering into union with the emanation, the practitioner will be able to transform his or her desire into spontaneous great bliss. With this blissful mind the practitioner will meditate on emptiness and eventually eradicate all delusions, including desirous aflachment. In this way they GUIDE TO DAKINI LAND

will swittly attdin full enlij^htenmctit. Just as fire that is pro- diiLod from wood evciituallv consumes the wood th

il, so toil Tiintric bliss, which is developed from desirous allach- menl. eventually consumes the desirous attachment that gave

rise to it. This skilful method ot transforming attachment into the spiritual path was adopted by Masters such as Ghantapa and Tilopa,

The essence of Highest Yoga Tantra practice is to generate a mind of spontaneous great bliss and use that blissful mind to meditate on emptiness. The mind of spontaneous great bliss is attained by gatheinng the inner winds into the central chanrtel through completion stage meditation. For completion stage meditahon lo be successful, the channels, winds, and drops of our bodv must be blessed by Deities, This is achieved through gfnor.ihon stage practice.

These instructions are particularly appropriate for [his degenerate age

The practice of Vajrayogini quickly brings blessings, especially during this spiritually degenerate age. It is said that as the general level of spiritualily decreases it becomes more difficult for practitioners to receive the blessings of other Deities, but the opposite is the case with Heruka and Vairavogiiii; the more times degenerate, the more easih' practitioners can receive their blessings. WhenevL'r Vajradhara expounded a Tanlra h^ emanated the mandala associated with it, but after completing the discourse he ivoiild usuallv reabsorb the mandala. For example, when he opounded the Kin't Ttt'ilni of KaUidMkni. Va|radhara emanated ihf Kalachakra mandala and, M'hen he had tinished, he reabsorbed it. However, Vajradhara did not reabsorb the man- d.ilas of Heruka or Vajravogini, These mandalas still exist at \arious places throughout this world such as in the Twentv- f.Hir Holy i'lacep. Because of thi.i, human K-iiijis in this world h.ive a special relahonship with HeruLi and VajravogLnL and can quickly receii'c theit blessings. Furthermore, in the Rml Ttmlr:\ iV Hi'nikii Vajradhara promised that in the future, when PRELIMINARY EXPLANATION times became spiritually degenerate, Heruka and Vaii\niigini would bestow their blessings on ihnse with strong attaclimeni.

In general, as the number of lineage Gums of

Vajrayogini's mantra has many special qualities

In the Root Tnntrn of Hrrukn it says that attainments can be gained merely by reciting Vajrayogini's mantra, even with poor concentration. Nowadays this is not possible when reciting the mantras of other Deities. However, we need to have very strong conviction and faith in Vajravogiiii and her mantra if we are to achieve realizations bv mantra recitation alone.

If we think deeply about the benefits and special qualities of these instructions, we will realize that wc now have a very- precious opportunity to study and practise them. We will generate a feeling of great jov which will give us great confidence in the instructions and encourage us to put them into practice.

BIOGRAPHIES OF PAST BUDDHIST MASTERS WHO GAINED REALIZATIONS THROUGH THESE INSTRUCTIONS

Many people have achieved the highest attainments through Vajrayogini practice. Of the Eighty-four Mahasiddhas of ancient India, many gained their dttainments through the practices of Heruka and Vajrayogini, and since the time that these Tantras were introduced into Tibet many Tibetans have also attained similar realizations. It is still possible to emulate these Masters and gain the same attainments. There now follow brief biographies of five great practitioners who received special caie and guidance from Vajrayogini and, as a result, reached Pure Dakini Land. GLirDE TO r

Luyipa

Luvipa was a great Indian Mahasiddha who relied on Henjka and Vajravogini. One day, im the tenth dav ot the month, he uent to A charnel ground to meditate, but when he arnved he saiv a group of men and women having a picnic. A woman gave him a piece of meat and, through eating it, his mind was blessed and instantiv purified of oidinflr\' appearance. He attained a vision of Heruka and Vajravogini and realised that Ihe men and women were in realilv Heroes iind Heroines. His previous pure practice of Vajravogini had caused Vajravogini til manifest as the woman who offered him the meal. In this u-ay Vajravogini helped him to attain both outer and inner Pure Dakini Land.

Chantapa

The VIaha^.iddh.1 Ghant.ipa hved deep in a forest m Odivisha fpresent-dav Orissa), in India, where he engaged in intensive meditation on Heruka and Vajravogini. Since he was lix'mg in such an isolated place his diet was poor and his body became emaciated. One day the king of Odivisha was out hunting in the forest when he came upon Ghantapa, Seeing how thin and weak he was. the king asked Ghantapa why he lived in the forest on such a poor diet. The king encouraged Ghantapa to return with him to the city where he would give him food and shelter. Chantapa replied that just as a great elephant could not be led from the forest bv a fine thread, so he could not be templed to leave the forest by the riches of a king. Angered by Ghciiitap.i's refusal, the king returned to his palace threatening revenge i>n him. Such was the king's .inger that he summoned a number of women from the city and told them of the arrogant monk in the forest. He offered great wealth to any one of them who c-ould seduce the monk and force him to break his vows of celibacy. One woman, a wine-seller, boasted that she could do this and Set out lor the forest to look for Ghantapa, When she eventually found him she asked if she could become his servant,

10 PRELIMINARY EXPLAKATION

Ghantapa had no need of a sen'ant but !ie realized Ihat llit'v

had a strong relationship from previous lives and .-^o he allowed her to stav. Gliantapa gave her spiritual instructions and empowerments and they engaj;ed earnestly in meditation. After twelve \ciirs they both attained the Union of No More Learninj;,

full enlij;htenment. One dav, Ghantapa and the former wine-seller decided to encourage the people of the city to ciex'eiop a greater interest in Dharma, Accordingly, the woman returned to the king and repi>rted tliaf she had seduced (he monk. At first the king doubted the truth of her story, but when she explained that she and Ghantapii now had two children, a son and a daughter, the king was delighted with this news and told her to bring Ghantapa to the city on a particular day. He then issued a proclamation disparaging Ghantapa and ordered his sub]ects to assemble on the appointed day to insult and humiliate the monk

On the specified day, Ghantapa and the woman left the forest with their children, the son on Ghaniapa's right and the daughter on his left. When thev arrived at the cit\', Ghantapa was walking as if he were drunk, holding a bowl into which the woman poured wine. All the people who had gathered laughed and jeered, and hurled abuse and insults at him. 'Long ai;o',

they taunted him, 'our king invited vou to the cit\ but vou arrogantly refused his invitation. Now vou come drunk and

with a wine-seller. What a bad example of a Buddhist and a monk!' When they had finished, Ghantapa appeared to become angry and threw his bowl to the ground. The bowl sank into the earth, splitting the ground and causing a spring of water to appear. Ghantapa immediately transformed into Heruka and the woman transformed into Vajrayogini. The boy transformed mlo a vajra which Ghantapa held in his right hand, and the

gitl transformed into a bell which he held in his left hand. Ghantapa and his consort then embraced and flew into the sky. The people were astonished and immediately developed deep regret for their disrespect. They prostrated to Ghantapa, beg- ging him and the emanation of Vajrayogini to return, Gfiantapa

and his consort refused, but told the people that if their regret was sincere they should make confession to tvlahakaruna, the CUIOE TO DAK1NI LAND embodinifnt of Buddha's great compassion. Through the deep remorse of tlie people of Odivisha and the force of their prayers, a statue of Mahakaruna arose from the spring water. The people of Odl\isha became verv devoted Dharma practitioners and manv ol them atuined realization*. The statue of Mahakaruna can shil be seen today. Because of Ghantapa's pure prachcc of Heruka and Vajra- vogini in the fure?>t, Vajravosini s.iw Ihril it was the right hme for him to receive her blessings, and so she manifested as the n-ine-seller. Through living with her, Ghantapa attained the state of Pure Dakini Land,

Darikapa

King Darikapa was another of the Eighty-four Mahasiddhas, He received empowerments and instructions on Heruka and

Vajrayogini from Liivipa, Luyipa predicted that if Darikapa were to abandon his kingdom and apply great effort in the prachce of Va)ravogini and Heruka, he would swiftly achieve tnlightenment, Darikapa imriiediatelv left his palace and wandered from place to place as a beggar, practising meditation at every opportunity. In a city in South India he met a wealthy courtesan who was an emanation of Vajravogini, This woman owned a large mansion in which he worked as her ser.'ant for twelve years. During the dav he performed menial tasks in and oiround the house and at night he practised Luvipa's instructions. After twelve vears he attained the fifth stage of completion stage, the Union that Needs Learning. It is said that Darikapa and the courtesan'sentire entourage of fourteen thousand all attained Pure Dakini Land. In this way Darikapa received the guidance of Viijiayogini,

Kusali

A novice monk called Kusali also came under V'ajrayiigini's care. One day, while travelling along the banks of the River Ganges, he met an old leper woman in great pain who wanted

12 PRELIMINARY EXPLANATION

to cross the river. Kusaii was overcome with compassion for the woman. He bound her onto his back with his upper garment and started to ford the river but, when they were halfway across, the leper woman transformed into Vajrayogini and led him to the Land of the Dakinis.

Furang Lotsawa

Purang Lotsawa was a great Teacher who hved near Shiri Mon- astery in western Tibet and who had many spiritualh' advanced students. When he became aware, through various signs, that he was ready to attain Pure Dakini Land, he dug out a small cave in a hillside where he planned to live in solitar\' retreat. As he entered the cave at the start of his retreat he announced

that if he left before attaining Pure Dakini Land his throat should be cut by the Dharma Protectors. He told his assistant to seal the entrance of his cave, leaving onlv a small hole through which food and drink could be passed. Some time later a Tantric Yogi accompanied by eight women arrived and asked to see Purang, The assistant turned them away, but that evening, when he told Furang about the visitors, he was gi^'en instructions not to dismiss anvone who asked to see him. When the visitors returned the next day the assistant showed them to the cave. Suspecting that they were not ordinary people, he looked for a place to hide so thai he could see what would happen, but by the time he had found a suitable place the visitors had unaccountably entered the cave. The assistant crept up to the small hole in the side of the cave and looked in. The cave was full of radiant bght. The eight women were sitting in a row with the Yogi at one end and Purang at the other. The Yogi was rolling letters of gold which he passed to the women. They in turn passed them to Purang who appeared to be eating them. Purang became aware ot the assistant looking through the hole and shouted at him to go awav. He left immediately. Later, when he returned with Purang's supper, Purang wss sitting akine without any sign of the "logi or the eight women. That night Purang went to the Pure Land of Vajrayogini, CUIDE TO DAKINl LAVD

The nt-(t morning the assistant took Piirang his breakfast but found the cave empty Although he was convinced that Purang had attained Pure Dakini Land he was afraid that others might think that he had been the cause of Purang's disappearance. To allav such suspicions hy called together a number of people and showed them that the seal to Purang's cave had not been broken. Althinigli some people were convinced and believed that Purang had attaini'd Pure Dakini Land, others still sus- pected the assistant of murder. Til resolve the matter, a Tibetan translator was sent to Xepal to consult a famous Vajrayogini practitioner who had great powers of clairvovance. After the translator had explained what had happened to Purang, the Nepalese practitioner replied that on the d.iv of the disappearance, while in meditation, he had seen through his clairvoyance that Purang had been invited to

the Pure Land iif the Dakinis by a Hero and eight Heroines, The Hero was Heruka and the eight Heroines were the eight Goddesses of the doorways of Heruka's mandala. As a result oi Puranf;'s pure pr.iclicc, Heruka and Vajrayogini had come to his cave and taken him to Pure Dakini Land,

Many great masters of the Gelug tradition such as Takbu Teiipai Gvallsan, Drubchen Chii Dorje, Changkva Rolpai Dor]e, and iiianv of their disciples have attained the Pure Land of the Dakinis, Such things happen even today. For evample, in recent years there was a Tibetan la\ mnche who lived in eastern Tibet in a place called Chairing, To all appearances he was an evil man, always fighting and stealing and generally engaging in many negative actions. The Chinese invasion of Tibet eventuallv forced liim to llee from his motherland. One

da\ , on his jouine\ into exile, he sa^^" a boat crossing a stretch of water carr\ ing about Ihirtv Chinese soldiers. He shot holes ill the boat causing it to sink, and all the joldiers were drowned. When he finally reached the Nepalese border he joined the Tibetan resistance, Some years later, as an elderly man, he travelled to Dharam- s.nla in India where he visited Trijang Rinpiiche, Trijang Rin- poche advised him to abandon all negative actions and to devote himself to spintual practice. From that day Gonche's mind

14 PRELIMINARY F\PLA\AT10>J changed. He developed sttont; rei;ii't tor all his p.i^t h.imilul actions and promised (o practise Dliarma sincerely. Some time later, Trijanj; Kinpoche iâve a Va|rayogiiii empowerment to a large group of his disciples and Giinche was among them. Trijang Rinpoche advised Goiiche to go to Nepal tu do a long retreat on Vajravogini. Receiving material assistance trom his family antl spiritual advice from some local Geshes, Cônche enlfied iiilo relieat, but diuing hi? relreat he died. At the lime of his death man\ people saw a rainbow alr-ove his retieat hut. Three da\'s later he was crematecl and this time a rainbow appeared over the funeral pvre. These rainbows were seen by the local people as welt as by the monies who had assembled to pra\ tor him. High Lamas âid later thai the rainbows vsere signs that V'ajrayogini had led Gonche to her Pure Land v\-hile he ivas in the intermediate state.

These accounts of the attainments of past practitioners demonstrate the great \'fl!ue of the practice of Vajrayogini and are a source of inspiration for our own practice.

THE QUALIFICATIONS NECESSARY FOR PUTTING THESE INSTRUCTIONS INTO PRACTICE

Before we can practise the two stages, of Vajravogini Tantra we must have certain t]ualification5. Through the sLudv and practice of Lamrim, we should have gained at least some experience of the three principal aspects of the path: renunciation, bodhichitla, and the correct vii?w of emptiness. These are sometimes known as the paths common to both Sutra and Tantra. Once we have built the foundation of experience in the common paths, we are qualified to enter into the special path of Tantra. The gateway to Tantric practice is empowerment. Before we can engage in Vajrayogini practice we must receive from a qualified Tantric Master the empowerment of Heruka and the empowerment of Vajrayogini in her smdhura mandala. These empowerments place special, wholesome propensities on our consciousness which, when nurtured bv subsetjuent spiritual practice, eventually develop into the realisations of generation

15 GUIDF TO DAK1M LAND stagf and completion stage. During the empowerments we take cerl.iin vows and commitments which must be observed scrupu- lously. Upon this basis, if we practise Vairayogini's instructions conlinucusly and sincerely we will receive all the benefits mentioned above.

THE FOUR SPECIAL CAUSES OF SWIFT ATTAINMEXTS

To achieve swiftly the realizations associated with Vajrayogini prachce we need four special causes. The first Is unwavering faith. We should not become discouraged if after only a few days or months of intense effort we do not achieve any special results. We must Irain consistentiv with unshakeable conviction in the benefits of our practice. Our pr.ictice should be like a broad river that flows sleadilv and continuously.

The second special cause is wisdom that overcomes doubts and misgivings concerning the practice. We should have a clear undersLindinj; of the eleven vogas of generation stage and of the medil.Uions ol completion stage, hi general, whenever we practise Dh.irm.i, we must first overcome all doubts about the instructions we have received and reach clear conclusions about them. By listening to and studying complete and correct instructions we develop the wisdom arisen from listening, and through thinking about the meaning ol the instructions ive de\elop the wisdom arisen from contemplation. Onlv then can we proceed to meditate siii^le-poiniedlv on the conclusions we have reached.

It is most important that ^vhile we are engaged in Dharma practice our conkC-nt ration ?hi>uld be single-pointed. If we practise with a distracted mind and do not gam realizations it is not the fault of the Dhamia, the Buddha, or our Gurus, Even when wo are not engaged in formal meditation we should be able to focus our mind clearh on anv virtuous ob|ect we choo>e. If our mind coilhnually wandiT-; to a multitude ol evlraneou'; objects our prO);ress will be hampered. As we begin to control our mind and gain the abililv to direct it at will, we shall experience results from our mettitalion and make i]uick progress along the PRELIMINARY EXPLANATION

Spiritual path. Our mind should be like a fine, well-trained

horse that is powerful, but easy to control and direct. Such a horse will take a rider wherever he wishes to go, whereas an

unruly horse will toilow only its own wishes and disrej^ard its rider.

Once we can direct our mind to a sf^ecific ubjecl and keep il tociised on that object, we will have a well-controlled mind ,ind our life will not be wasted through distracted thoughts. Even in worldly activities success comes onlv as a result of single- minded concentration, so how much more important is strong concentration for successful Dharma practice? In Dharma, ive attain realizations onI\- by practising with single-pointed concentration, and this is possible only if we understand Ihe instrucHons thoroughly. The third special cause of swift attainments is Ihe integration of all our spiritual training into the practice of one Deity. Je Tsongkhapa showed how all the essential practices of Tanlra can be included within the sadhana of a single Deitv, Following le Tsongkliapa's instructions, later Teachers wrote the Vaira- yogini sadhana we now practise. When we practise this sadhana

we practise the essential meaning of all Tantric Deities. Our progress towards attaining Tantric realizations will be

seriously obstructed if doubts and dissatisfaction cause us to change continuallv from one Deitv to another. We should be like a wise blind person who relies totallv upon one trusted guide instead of attempting to follow a number of people at once. There is a traditional Tibetan analogy that illustrates this point. Tibetan farmers used to allow their cows to roam freely during the day, mixing with the cows belonging to other farmers, but everv evening all the coivs would return to the right farm. If a blind person wished to go to a particular farm

all he had to do was hold on to the tail of a cow that belonged to that farm. If he did this he would definitelv reach the right farm, hut if he kept switching from one cow to another he would soon be completely lost. Similarly, by following the practice of one particular Deit\' wholeheartedlv we will definitelv attain enlightenment, but if we keep changing from one to another we will never reach our goal, no matter how much effort we make. GUIDE TO DAKI^I TA''Ji:>

During liis stay in Tibet, the Indi=5n Buddhist Master Atisha met the renownud translator Lama Rinthtn Sangpo, and was greatly impressed bv his knowledge of Dharma. One day Rin- chi-'n Sangpo invited Atisha to visit him to discuss Dharma. Atisha realized ihat Rinthen Sangpo was a very erudite scholar and said to him, 'You are such a wonderful Teacher that it si?em

'Yes, I do need to stav in Tibet'' Atisha advised Rinchen iJangpo that when he was visualizing the mandala of his personal Deitv he should invite all the other Deities together with their mandalas to dissolve into his personal Deity and mand.ila. By maintaining the recognihon that his personal Deitv was the synthesis of all the Deities of the four Tantric classes he could complete the practices of all other Deihes by completing the practice of his personal Deity. Atisha used to say, 'Some of vou Tibetans hace tried to accomplish a hundred Deities but have failed to achie\ e a single attainment, while some Indian Buddhists have achieved the attainments of a hundred Deities bv accomplishing the practice of just one,' Although we should concentrate on the practice of one particular Deity, we should not neglect to practise others it we havo .1 commitment to do «o For those pr.ictiti oners who are dedicated to the practice of Vajravogini, who see it as their main practice, and who are striving lo achieve generahon stage and completion stage realizations by depending upon this practice,

18 PRELIMINARY EXPLAMATION tliere is a special method to keep their i-onimitmems to oIIut Deities. Suppose that such a practitiotier, in addilion to h\> daily Vajrayogini practice, has commitments to recite the long sadhanas liI Heruka, Yamantaka, and thihv.isamaja every day, II lie recites thi- words of all Ihese SiKih.mas ever\' d.U' he will have little opportunity to do any serious meditation. His Tan trie prachce will be largely verbal, and .illhough he nnghi place many virtuous imprints on his mindstroani he \v\\\ not .uiiieve genuine nieditational e\perience. For such ,i person the real purpose 01 Delt) practice will be lost. For this reason, great Masters such as Atisha, Phabongkha Kinpoche. and Kyabje Trijang Rinpoche adv\se serious Wijravognii practitioners to integrate all their Tan trie practices mto the \'airavogi:ii sadliana.

To do this they should realize that all Tantric Deities have llie same nature, differing only in appearance.

The essential meaning of the practices ol all Hij^hest Yoga T.mtra Deities is the same - to transform ordinarv death, intermediate slate, and rebirth into the three bodies of a Buddha. This transformation is effected first in an imagined form bv using the meditations and visualizations of generation stage, and then in reality by controlling the subtle \i-inds, drops, and mind through completion stage meditation. All the methods necessar\' to do this are contained in the practice of \ajravogini. VVith this understanding, committed \"ajra\'ogini practitioners should apply themseh'es wholeheartedly to the generation and completion stages of Vajrayogini, knowing that bv so doing they are fulfilling the real purpose of all their commitments to other Deities, even if they neglect to say the words of the sadhanas of other Deities.

This advice should not be used as an excuse for laziness. Its purpose is to gi\e dedicated practitioners more time to concentrate on their personal Deity practice and thereby achieve the essential realizations of all Deitv practices. For those who are not yet able to devote themselves wholeheartedly to the practice

of a particular Tantric Deity, it is better that they continue to recite the words of all the sadhanas to which ihev have committed themselves.

The fourth special cause of swift realization is to practise in secret. If we do not conceal our Tantric practice from others the C^UTUE TO DllKIM LAND

blessings we hiive ri'ccivt'd during the empowerments will be dissip.Tlcd, T.ilklng (peniv about our niedilational experiences is .1 fault. It ma\' cause us to develop attachment to being respected and praised bv others. Such attachment to reputation is d mara, a demonic interference that is a serious obstacle to pure Dharma practice and spiritual attainment. A good reputation mav help us Id gain external wealth and possessions bul these things deplete our merit and ate obstacles to gaining internal wealth. The attainment of bodhicliilta, the attainment ot the six perfections, and the reahzations of generation and completion stage practice are our real wealth; w-e should not waste our merit on external possessions. As Shantideva savs in

Guide h> the Bodbisattvn's Way of Life.

I, who seek liberation, have no need of wealth or a good reputation For the)' unlv keep me bound within cyclic existence.

II is helpful to reciill these words frequently. We should remain indifferent to our reputiition while acting in accordance with the Dharma. The i.'i|uilibrium of our mind should nol be disturbed bv praiso or blamo, gain or loss. If we iiro atlachfd to these things we will constantly be distracted from our spiritual practice. We will waste energv Irving to acquire possessions and a good reputation, .ind when we fail in these endea\ours wi.' will become overlv disheartened. For these reasons it was the custom ot the Kadampa Teachers and ot Je Tsongkhapa to praise others but to declare theii own faults and limitations. Talking carelessly about our msditational experiences or practice allrai.ts hindrances and obstacles, iusl as talking openly about out wealth attracts thieves. Although we should strive assiduouslv in our practice ot T^intra we should not reveal out piacticy lo others. Thoro .ire oolv two exceptions to this rule: wi' should coiilide in our Gurus, and ^ve can discuss aspects of our practice with friends engaged in similar practices, provided that tlK\ ha\ e lailh and l^eep their tommitments purely.

If wie create the four special causes and fulfil .ill the conditions necessary for successful practice that have been explained, we PRELIMTNARV E\^LA^ATION

will detinitely fltt

WHAT ARE THE OUTER AND INNER PUKE DAKINl LANDS?

Oiilev Pure Dakini Land is beyond the world of ordinary experi- ena^. It is the Pure Land of Biiddlia \'air

Howeyer, if \ve purify our mind, we piirifv our experience of the world and thereby attain a Pure Land free from all suffering. There are differLMit Pure Lands associated xvith different Bud- dhas. Pure Dakini Land is similar to the Pure Lands of Tushita and Sukhavali, except that Heruka and \*ajrayogini's Pure L.ind is the only one in which beings can rcceiye teachings on 1 iighest "loga Tantra and put them into practice. When, through \'ajravoginis j;uidance, those who are yery old and infirm reach her Pure Land thev will no longer experience the sufferings of old age and disease. All signs of thoir old age will disappear and they will be transformed into sixteen-

year-olds of great beauty and vitality, enjoying an endless lifespan. All the enjoyments they wish tor will spontaneously appear. They will neyer be reborn in samsara again, unless they choose to for compassionate reasons. Eyeryono who reaches this Pure Land will receiye teachings on Highest Yoga Tantra directly from Heruka and thereby attain enlightenment i]uickly. Outer Pure Dakmi Land can also be explained in terms ot an indiyidual prachtioner's personal experience. From this point of view, outer Pure Dakini Land is attained by completing the practices of the generation stage of Vajrayogini, During our training in generation stage meditation, we visualize our body as the pure budv of Buddha Va)rayogini, our immediate surroundings as the mandala of Vajrayogini, and our world as Pure Dakini Land. If we engage in generation stage practice continuously, the ordinarv, impure appearances to our mind "ill gMclLiiillv diminish and finally cei)se altogether. Orice we have gained a firm realization of generation stage we shall e\perience only pure appearances, and our world will be transformed into Pure Dakini Land. The great Teacher Tenpa Rabgya

said that Pure Dakini Land is rot some far-away place, nor is

it necessary to disappf^ir from this world to reach it. Pure appearances are experienced unlv bv realized prac-

titioners. It is ge)ierallv accepted in both Sutra and Tantra that the world appears to our mind as faulty, imperfect, and unsatis- factory because our mind is impure, polluted bv the delusions

and their imprints. In Oniiimcnl for Clear Rcahz^iUon , Venerable Maitreva savs that when the minds of senhent beings become completely pure, their environment becomes & Buddha's Pure l-ind, A Pure Land can be attained only h\ purifying the mind. Even when we li.ive attained outer Pure Dakini Land through a firm realization of generation stage, we shall still appear to others as ordinary, impure beings. Ordinary people cannot recogniL-e that another person is in a Pure Land because ther cannot ptrceive that person's Pure Land and cannot share their e\perience of it. Someone once asked Milarepa in which Pure Land lu' had attained eiiiightenment and Miiarepa pointed to his cave. The c|uestioner could see only a cold, emptv cave, but for Milarepa that cave was a Pure Land. Because the minds of ordinarv beings are impure, \»'hiitever appears lo them is seen as ordinan'. As ordinary beings with oidiii.irv .ippc aril nee. wo cannot c'\pt'ritiice anvthing as totally pure and perfect. Even an emanation ot Buddha appears to us to ha\c tiiults. Everything we ONperiencc is impure, potenliallv h.iinitui, and m the nature of sulfering It is because we have ordinarv appearance that we view ourselves and others as iiiipcrfivt.

.According lo Sutra teachings, the root of samsara is self- grasping and the delusions that anse trom it. i lowever, accord- ini; Lo ^eciel Mantra le.nliiiigs, (he root of samsara is ordinary appearances and urdmarv conceptions. The self-grasping recognized bv Sutra practitioners is only a gross, ordinarv conception. In this content, any living being who is not a Buddha, and PRELIMINARY EXPLAMATION

any environment, enjoyment, or body that is not a Buddha's is ordinary. Perceptions of these objects as ordinarv due to impure minds are ordinary appeaiances, and the minds that conceive of objects in (his wav are ordinarv cnnceptions. According to Secret Mantra teachings, ordin^irv tippearances are obstructions to omniscience, and ordinary conceptions are obstructions to liberation. Both ordinary appearances and ordinarv conceptions ha\e manv le\els of subiletv. One ot the main purposes of practising generation stage meditation is to overcome ordinary appearances and ordinary conceptions. We can overcome ordinar\- appearances by generating a clear appearance of being \'ajravogini, and we can overcome ordinarv conceptions by developing strung divine pride of being Vajravogini, Because of our ordinary perceptions and ordinary conceptions, we experience an endless c\'cle of ordinarv death, ordinary' intermediate state, and ordinary rebirth. This endless cycle, known as samsara', must be broken. Through generation stage and completion stage practice we can purify the three ordinary- states of death, intermediate stale, and rebirth, and thereby attain the three bodies of a Buddha. When we attain a full realization of the generation stage of Vajravogini, we evperieiice our environment as Pure Dakini Land, and when we attain the illusorv bodv in the aspect of Vajravogini, our bodv becomes the actual bodv of the Deitv. When we achieve full enlightenment in the form of Vajravogini we become a newlv-born Buddha Vajravogini, our place of residence becomes a ne\vly-de\'eloped mandala of Vjjrayogini, and our world becomes a newly-developed pLire Dakiui Land. With a superficial reaU?_ation of generation stage meditation wc will attain only a similitude of Pure Dakini Land. Bv gradually developing the power of our generation stage meditation, this simiHtude will be strengthened and stabilized and we will move closer to attaining the actual Pure Dakini Land. By practising the generation stage and complehon stage meditations continuously and enthusiastically, we will complete the spiritual path by depending on Vajravogini. At first we may doubt the existence of Pure Dakini Land or doubt that it is possible to reach it. To overcome such doubts. GUIDE TO DAKTNI LAMD

we can consider dreams. Sincere practitioners familiar with Vdjrayogini prnctice may dream of rciiching a Pure Land. In their drearn thev will see all places as pure and themselves as Vajrayogini, At that time, they du not think they are dreaming. Thev believe they are in a Pure Land and therefore experience great jov and happiness. If they were to remain in that happv

state without ever waking up it wauld be valid to say that, according to their experience, they wore in Pure Dakini Land, Through studying the correct view of emptiness we can understand that everything is merely an appedrsnce to the mind and, tike a dream, merely imputed by conceptual thought. This linderstanding is extremely helpful for developing convichon in the e.xistence of Pure Lands, Clear and deep understanding of the nature of outer Pure Dakini Land will help us to gain a firm faith in Buddh.idharma, Through this we will practise with greater power and enthusiasm.

Inner Pure Dakini Land is meaning clear light. This is achieved only through completion stage meditation. Through completion stage meditation, we develop sptintaneous great bliss, and when this mind meditates on emptiness and gains a direct realisation it is called 'meaning clear light'. This is the lourth oi the five stages of completion stage meditation. When we alldin inner Pure Dakini Land through Vajrayogini practice, we also attain outer Pure Dakini Land. This is explained more fuUv later in this book.

The wav to train in the two stages of Vajrayogini Tantra is explained in the instructions that follow. First there is an e\- planatioii of how to train in generation stage, and then there is an explanation of how to train in completion stage. The instructions on generation stage are in two parts: an e\planalion of hoiv to practise the eleven vogas of generahon stagi', Lind an i'\plan,itiiin ot how to ,illain outer Fuie Dakini Land through the practice of generahon stage. The eleven yogas of generahon stage are;

1 The voga of sleeping 2 The voga of rising 3 The yoga of experiencing neclar

24 TRELIMINARV EXPLANATION

4 The yoga of immeasu rabies 5 The yoga oi the Gum 6 Tlie v'oga of scll'-geiieratioii 7 The yoga of puritying migrators 8 The yoga of being blessed bv Heroes and Heroines 9 The yoga ot verbal and menial recitation 10 The voga of inconceivabilitv 11 The voga o! daily actions

The instructions that foljoiv lixplain hD\v to practise each of these eleven vogns. We first need lo stiidv these instructions carefullv to ensure that we understand clearlv each of Ihe vogas. Then, when we feel readv to put them into practice, ive should begin with the voga of sleeping and conhnue through to Ihe eleventh \oga, the voga of daily actions. If we repeal this cvcle of prachces every day all our actions will be included within the eleven yogas. The Yogas of Sleeping, Rising, and Experiencing Nectar

The first three ol the eleven yogas, the vogas ot sleepirg, nsing, anti esperienciiig nectar, are methotls for purifying out body, speech, and mind. Collectively they are known as the 'yogas

Dl three \ov9i' or the 'vogas of the three purifications' , The latter title is more correct as it is the one given in the sadhanas of lleruka. The vogas of sleeping and rising purify our body and mind, transforming them into the body and mind of Vajra- yogini, and the yoga of experiencing nectar purifies our speech, transforming it into the speech of Vajrayogini.

THE YOGA OF SLEEPING

In general, the yoga of sleeping is included within the eleventh voga, the voga of daily actions, along vvith the voga of eahng, and other daily activities. However, there are gi.iod reasons why the practice of Vajrayogini begins at night, with the voga of sleeping considered as a separate practice. One reason is that during the night the Dakinis of the Twenty -four Places visit sincere V.ijravogini practitioners and bestow their blessings. In

Viiiradaka Tiuilrn it sa\'s:

The Ladies of these Places Bestow siddhis upon practitioners. They always come at night. They always go at night.

Hero, the 'Ladies of these Places' are the Dakinis of the Twenty- rout I tulv Places.

If ue .ire not accomplished meditators, we cannot maintain niindlulnoss and alertness during sleep. This leaves our mind unguarded and t\posed to unseen influences. For example, we

26 THE YOGAS OF SLEEPING, RISING, AND EXPERIENCING NECTAR

may fall asleep with a positive mind but wake up feeling bad because during the night we were disturbed bv evil spirits whu took advantage of our defenceless state. Sincere practitioners of Vajrayogini, however, may find the opposite happening. Tliey may go to bed with a mind preoccupied with the problems of the day, but wake up refreshed, witli a clear and positi\'e mind. Although the external situation nia\- be much the same, they are now able to face it with a peaceful mind. Thev may also find that obstacles to their Dharma practice inexplicablv disappear overnight. These are signs that during (he night the\' have been visited by Dakinis from the Twenty-four 1 kilv Places who blessed their mind and subtle body. Dakinis are able to help a practitioner m this way when he or she establishes a connection with them through pure Vajravogini practice. Another reason for beginning the practice of Vajravogini at night is that during sleep the clear light mind of sleep manifests naturally and, with training, this mind can be used to progress along the spiritual path towards the realizahons of example clear light and meaning clear light. One of the main reasons for

practising Vajravogini Tantra is to attain these reali7.Uions. During the day we perceive many different things, but in the darkness of night all these appearances vanish. The dav therefore symbolizes con\entional truth and the night svmbolizes

emptiness, or ultimate truth. Beginning our practice at night reminds us that the mam purpose of training in these instructions is to develop a mind of clear light that directly realizes emptiness. Remembering this, we begin our practice of the eleven yogas of Vajrayogini with the yoga of sleeping. Other texts present different reasons but the ones given here are the most accurate.

Since we all spend a large portion of our time asleep, it is important that we have a method to transform sleep into the spiritual path. The states of sleeping, dreaming, and waking are similar to death, intermediate slate, and rebirth. Through continual training in the vogas of sleeping and rising we will gain the ability to purify and transform our death, intermediate

slate, and rebirth into the spiritual path. This is the main purpose of generation stage meditation. OUIDE TO DAKIM1 LAMD

Briefly, theru are seven principal benefits to be gained from engaging in tlie yoga of sleeping:

1 We accumulale great merit. 2 All out liiniir,inces and obstacles are dispelled. 3 We will receive direct care and guidance from Vajrayogini in all our future lives. 4 We will be blessed bv the Heroines of the Twentv-four Auspicious Places uf Heruka. 5 Our practice of generatiim stage meditation will be Strengthened and stabilized. 6 We will attain both outer and inner Pure Dakini Lands. 7 We will attain enlightenment i.)uickly.

There are two ways to practise the yoga of sleepmg; according to generation sl.igc and atcording to compietion stage. We may choose either method.

The yoga of sleeping according to generation stage

Sleeping according to generation stage creates great merit and i^ a cause to attain the Form Bodv of Vajrayogini. Successful practice of the voga of sleepmg depends upon having gained prof[cienc\- in the sixth voga, the voga ot self-generation. When the time for sleep approaches, we should regard our surroundings as the Pure Land of the Dakinis and our room as Vfljrayogini's mandala, the phenomena- source. The phenomena-source is the nature of V'ajravogini's wisdom. It is made of red light in the shape of a double tetrahedron, and it should be visualized as large as possible. Inside the phenomena-source ive visualize a throne ot precious jewels supported bv eight snow lions. Covering the surface of the throne is an eight- pptalled lotus, .iiid on top of this then? is either a sun cushion or a niocn cushion. When we lie down to sleep we visualize oiirself clearly as Vajrayogini, but witlwut the usual ornaments and hand implements.

If we wish to sleep lightly and wake quickly, or if we wish to sleep with strong concentration, we visualize ourself lying on a cool moon cushion. If we feel cold, or if we wish to sleep

2S .

THE YOGAS OF SLEEPING. RISING, AND EXPERIENCING NECTAR

deeply, or for a long time, we visualize ourself going to sleep on a warm sun cushion. Usually, however, we need a balanceil

sleep. If we sleep too lightly we may wake loo readily, but if we sleep loo deeply we wiW be unable lo retain mindfulness during our dreams. To achieve a balanced .';leep we visualize ourself lying on a sun cushion, but without imagining it to be warm We should lie facing west with our head towards the north. Facing west is auspicious because we invite the Dakinis to visit us from the land of Odivana, which is in the west. The soles of our feet should point towards the south. This is auspicious

for a long life because it svmbolizes our wish to subdue Yama, the Lord of Death, who is said to live in the south. Our practice is enhanced bv sleeping in this position, but if it is not practical because of the shape of our room or the position of the bed, we can simply imagine that we are doing this. Directions are merelv imputed. On the northern petal of the lotus flower wc visualize our root Guru in the aspect of Buddha Vajradharma, Visualizing

our Guru in the aspect of a Buddha is a practice unique to Secret Mantra. According to the Vinaya, the Guru sliould be regarded as Ukc a Buddha, but according to Secret Mantra, the Guru should be regarded us a Buddha. Although some te\ts state that W'e should visualize our Guru in the aspect of Hero Vajradharma, there are in fact three umvs in which we can vibuali/.e him: in his outer aspect, as Hero Vajradharma, in his inner aspect, as Buddha \'ajradharma, or in his secret aspect, as Buddha Vajradharma with consort. In essence there is no difference between these three aspects of the Guru because Hero Vajradharma, Buddha Vajradharma without consort, and Buddha Vajradharma with consort arc exactly the same nature. Whichever aspect we choose to visualize, we

should regard him as our root Guru, the synthesis of all the Buddhas.

Hero Vajradharma is red. His left hand holds at the level of

his heart a skullcup filled with nectar, his right hand is raised holding a damaru, and his left shoulder supports a khatanga. Buddha Vajradharma looks exactly like Buddha Vajradhara, except that Buddha Vajradharma is red and adorned with six

29 BuiUUiii Viijrddharmn THE YOGAS OF SLEEPINC, RISING, A\D tXrERlEMCING MFCTAR

bone ornainenls ivliile Buddli.i Wiir.idli.iM is bluf .iiuH wi.irs orn,inn?iits made nf jewels. Buddha \'ajradKaimti is similar to Buddha Amitablia in Hial he IS a manifestation ot the speedi of .nil the Biiddhas. It is primarily througb receivinj; teaehinj;s Irom our (..mu that we reeeive the blessings ot Buddha's speech, so lor u^- our t.mu tiinctioiis .IS thu- manJ(i";l.ition ol Busidha's speech, lo holp us develop this recognition \ve \isiialize our Guru as Buddha Vajradharma, When we practise the \'op

The yoga of sleeping according lo completion stage

In the completion stage voga of sleeping, before we go to sleep we imagine that the entire world system and all its inhabitants melt into light, and that this light dissolves into our body. Our body then gradually melts into light anj diminishes in size until

It dissoh'es into the letter BAM at our heart. At this stage only

the letter BAM appears to our mind; nothing else is perceived. Then the letter B,'iM gradually dissolves into its head, or upper horizontal line, the head dissolves into the crescent moon, the crescent moon dissolves into the drop, and llie drop dissolves into the nada, the three-cur\'ed line at the top of the letter. The

nada then graduallv decreases in size, until finallv it dissolves into the clear light of emptiness.

Now only emptiness appears. It is important to fee! that our mind nf clear light has become one with emptiness, like water GUIDE TO DAKIFMI LAND

niived Willi water. This inseparable union of our ver>' subtle

mind and emptiness is called the 'clear lighl of emptiness' . We identify this as the Dharmakaya. the Truth Body of Vajrayogini, and then we fall asleep, maintaining this recognition throughout our sleep. When we wake the next morning we immediately remember emptiness. This practice increases our wisdom, causing us to gain experience of the dear light, and eventually to achieve the Truth Body of a Buddha. The clear light mind manifests automatically during sleep and during death, but only those proficient in completion stage meditation are able to retain mindfulness at these times. Most people ate unable to recognize either (he clear light of sleep or the dear light of death. Besides sleep and death, the only other time the dear light manifests is when all the winds are deliber- ately gathered and dissolved into the central channel through the force of completion stage meditation. Yogis who can cause the dear tight mmd to manifest in this way are able to use this mind to meditate on emptiness. When they fall asleep they remain mindful throughout their sleep and use the clear light of sleep to deepen their experience of emptiness. In dtep sleep the winds naturallv and forcefullv gather and dissolve within the central channel, and the clear light that manifests at that time is purer than that which a novice completion stage med- itator can mduce through meditation alone. Therefore, sleep becomes extremely valuable for these Yogis. Their most profound experience of emptiness occurs during deep sleep. Meditators who are fiimiliar with transforming the clear light oi sleep into the spiritual path will also be able to trantilorm the clear light of death. They will remain aiv.ire throughout their death process- and when the clear light of death dawns they will be able to transform il into ulhniate example clear light. This realization directly pre\ ents ordinary death. For this reason transforming sleep into the path is one of the piincip.U practices of Secret Mantra, and one of the most important methods for attaining enlightenment. THE YOGAS OF SLEEPINC, RISING, AND EXFERIENCINC NECTAR

THE YOGA OF RISING

There are two ways to practise the yoga of rising depending upon which way we practise the yoga of sleeping. If we sleep according to generation stage we should practise the yoga of rising according to generation stage, and if we sleep according to completion stage we should practise the voga of rising according to completion stage.

The yoga of rising according to generation stage

Immediately upon waking wc should recall our visualization of the previous night and try to prevent ordinary appearances.

We should develop three recognitions: that the world is Pure Dakini Land with our room as the phenomena-source mandala, that we are Vajrayogini, and that all other beings are Heroes and Heroines. We imagine that in the space around us Dakas and Dakinis are reciting Vajrayogini's mantra. This causes us to arise with the joyful motivation to benefit others. Throughout the day we regard any sound we hear as the sound of this mantra. While dressing, instead of putting on ordinary clothes, we imagine that we are offering the five ornaments, such as the crown, and the earrings, to ourself generated as Vajravogini. Then we prostrate three limes to our root Guru on the northern petal of the lotus. This causes our Guru to generate a jovful wish to enter our bodv and mind. We imagine thai he melts into light and decreases fo the size of a small egg. He then enters through our crown and dissolves into the letter BAM at our heart.

Throughout the dav we should remember that our Guru is al our heart in the aspect of a letter BAM, We should also retain the divine pride of our body and mind as Vajrayogini's body and mind, the room as the phenomena-source mandala, the world as Pure Dakini Land, and all beings as Heroes or Hero- ines, When we are about to develop negative states of mind we

should immediately recall these recognitions. If we can maintain tliif; pure appi;arance there wjl) be no basis for delusions to

33 CULI>E TO DAKINI LAMP

arise. We should try lt> maintain these three recognitions until we go to sleep, when we once aj^aiii practise the yoga of sleeping.

The yoga of rising is practised continually throughout the day and the yoga of sleeping is prachsed continually throughout

the night. If we practise these two yogas diligently all our daily actions become a quick path lt> enlightenment, and Buddha- hood will definitely be attained before very long.

The yoga of rising according to completion stage

If we have slept according to complehon stage >oga, absorbed in the clear light of emptiness, then upon waking we imagine that from that state of emptiness we arise insl.intly in the form df Vajrayogini, just as clouds might suddenly appear in a clear sky. As in the practice of generation stage, we should recall the three recognitions: oursell as Vajrayogini, the world as Pure Dakini Land with our room as the phenomena-source mandala, ^ind all beings as Heroes and Heroines. The previous night we dissolved all phenomena into emptiness and our mind of clear light was mixed inseparablv with this emptiness and identified as the Dharmakava, From this union of bliss and eniphness a new world now appears, arising from the substance of our blissful mind and having the same nature as our miiid. If we think like this it will be easy to generate pure appearance and develop the Ihrte recognitions, W'v shiiuld niflinlciin thf three recognitions strongb throughout the day, recalling them again and again until we go to sleep, hi order to sustain this practice we need both mindfulness and alertness. B\' relying on mindfulness we should maintani the molivalion and the three recognitions that we generated upon rising. From lime to time iv e should ,ippl\- alertness to check that we .ire still holdin,^ these recognitions. It we fail to apply alertness our practice of maintaining the three recognitions will vjuicklv degenerate. We will lose pure appearance and revert to viewing oursetf as ordinar\'. This happens because we are so accustomed to ordinary appearance. Whenever we find that we have forf;otlen our initial motivation, or the three recognitions, THE VOGAS OF SLEEriMG, RISING, AND EVrEREbNCING NECTAR

we should recall them immedi.itolv. To m.iintiiiii pure .ippi'.ir- ance we dti not need to redd' words or sit on a iiisliion. It our dailv actions are pertornied with inindlulnL'ss ol tlii' thieo recognitions they all become

When we are able to maintain these three recognitions all the time, everything we see will help us to dt^elop great bliss. Nothing will appear as ugly, irritating, or disgusting. E\ervthing experienced b\' our senses \vill seem altractivL' and ivill stmiulate pure pleasure. Because, at this stage, we will Lx' wry familiar wilh meditating on the union of bliss and emptiness, even our ^ense pieaaiires will remind us of omptiness. Thus, by maintaining the three recognitions all our daily experiences can be transformed into the wisdom of great bliss and emptiness. The practice of the three recognitions is the supreme moral discipline of Vajravana,

THE YOGA OF EXPERIEXCIN'G NECTAR

The main purpose of practising the voj^a ot experiencing nectar is to transform our pleasures into the spiritual path. Because we are beings of the desire realm, we alwavs take delight in seeing attractive forms, listening to beautiful sounds, smelling fragrant scents, tasting delicious food, and touching smooth and sensuous objects. These five objects of enjoyment, known as 'the five objects of desire', are usually enjoyed with a mind of attachment. Consequentiv most actions related to these objects are unwholesome and lead to experiences of suffering in the future,

il is only through Dharma practice, particularly the practice of Secret Mantra, that experience of these hve objects of desire can be transformed into a spiritual path. According to Sutra

teachitjgs, atlachment to the five objects of desire is presented by recognising their faults and avoiding contact with them. In the practice of Secret Mantra, however, our enjoyment of desirable objects is transformed into the spiritual path. This transformation is one of the special attributes of Secret Mantra. The practice of transforming enjoyments is very extensive

35 CLIIDE TO DAKINI LAMD

because il applies to every object of desire. One method is to

regard all visust forms as being in essence Rupavajra goddesses, all sounds as Shaptsvajra goddesses, all odours as Gandhavajra goddesses, all tastes as Rasavajra goddesses, and all tactile sen- sations as Parshavajrn goddfsses. When enjoying a delicious meal, for example, we should overcome our ordinan' appearance of the food by dissolving it into emptiness and then, in its place, visualize Kasavaira gwdclesses offering us pure nectar which induces spontaneous great bliss. The enjoyments of the other senses can be transformed in a similar way. Another way to transform our experience of pleasurable objects into the spiritual path is to consider all sense objects to bo in n.iliiri.' indivisible spontaneous great bliss and emptines'; We shDiild regard even' visual form, sound, taste, smell, and tactile object as having Ibis nature. Amongst the manv Tantric methods for transforming pleasurable experiences into the spiritual path, the yoga of experiencing nectar is a method for transforming our enjovment of food and drink, thereby enhancing our practice of Secret Mantra. There are three wavs to practise the voga of experiencing nt\"tar. One way is to taste .ind swnllow a nectar pill that has been made in the traditional wav, another is to taste nectar made bv dissolving a nectar pill into inner offering, and another is to regard our daih food and drink as nectar.

We should try to obtain a genuine nectar pill that has been blessed by our Guru. There tire various t\pes of nectar pill produced according lo the different traditions of Tibetan Bu.i- dhism. In all traditions, the ingredients are first blessed through meditatiie ainci'ntration .ind mantra recitation and then thev are made into pill^.. .A meditation simikir to that for blessing the inner ottering is then used to consecrate the pills, and the mantra CM AM HUM is recited manv times with strong concentration until certain signs of accomplishment occur. At the beginning of the consecration, the ingredients of the pills are visualized as five me.ils' and five 'nectars'. The five

'nieat^' that are visualized are the corpses of a cow. a dog, .in elephant, a horse, and .1 human, and the five nectars' that are visualised are excrement, brains, semen, blood, and urine. THE YOGAS Ot SLEEPING, RIFING, AND EM'ERlENtTNC NECTAR

These b.ise itigredieiils are tlien tr

A highly realized meditalor can transform the actual five meats and five nectars into the substance of precious nectar pills. Wlien the tirst Panchen Lama made dcctar pills there were clear signs of this transformation. Through the power of his concentration, fire bl.ii^ed tienoalli tho cont.iinor and the ingredients boiled. f-lo\\'e\'er, onU someone of e\ceptional accomplishment can transform impure substances such as tirine

and excrement into precious nectar pills; it is impossible lor an untrained person of low realization to do this. It has been known for some practitioners to make pills from actual medls and nectars and to distribute them, even though thev have received no signs (hat the ingredients have been transformed.

We are warned in various Tantric texts not to accept such pitis, otherwise we may find ourselves eating excrement! Instead we should tr\ to obtain pills made from medicinal herbs b\ a i.]uali-

fied Tantric Master who is known for his accomplishment and integrity. We can then be confident that the pills we are given are both wholesome and genuine. If possible, we should trv to obtain blessed pills that originate from those of Losang Chogyan, the first Panchen Lama. These

pills are known as 'fire-blessed nectar pills'. Nowadavs it is difficult to find pills whollv made bv the first Panchen L<5ma.

However, it is possible to obtain pills that have been made bv later accomplished meditators who mixed a portion of a pill made bv the Panchen Lama with fresh substances and con-

tinued doing this with all subsequent pills so that each pill contains part of a pill blessed by the Panchen Lama. If we obt.iin

one of these pills, we can use it as the basis of our practice of the yoga of experiencing nectar and also for making more pills. If we are unable to make new nectar pills ourselves, we should pour some alcohol into a skullcup, or some other small, clean container, and into this dissolve z pill blessed by a (Quali- fied Master. Everv morning we should bless this nectar as an

inner offering, as explained on pages 57-63, and then taste it. To do this, we dip our left ring finger into ttie inner offering nectar

and draw a triangle on the palm of our right hand. The triangle is drawn counter-clockwise with one point towards the wrist.

37 GUIDE TO DAKIM LAS:D

V\'e Ihai dip Hie s.imie finger into the inner offering three times, each time placing a drop in the centre of the Iriiingle so that they coalesce to form a single drop. We bless this nectar by reciting the mantra OM AH Hl'M three limes. We imagine that the blessed nectar now has three characterishcs: if is a medicine-

nectar that prevents sickness, it is a life-nectar that overcomes

death, and it is a wisdom -nee tar that purifies all delusions. We

then taste the nectar regarding if as an offering to oiirself, the Deity Vajrayogini. While tashng the necfar ive imagine thai we experience spontaneous great bliss, and with this mind we meditate on emptiness, or at least remember emptiness briefly.

If neither a neclar pill nor inner offering is available, as may be the case for instance when we arc travelling, the first drink of the dav can be used as the nectar offering. First we lift the cup with the kit hiand and bk'ss the i^ontents by reciting OM AH HUW three limes. We imagine that the drink transforms into nectar with the three characteristics and we offer this to ourself generated as Vajrayogmi. As we drink we imagine thai we experience great bliss and then we meditate on emptiness, or recall emptiness accordmg to our oivn understanding. The voga of experiencing nectar shoulc! be practised first m Ihe morning and then throughout the dav whenever we eat or drink. In this wav ail our daih' actions of eating and drinking become the voga of experiencing nectar. When practising this yoga, prachtioners of the body mandala of N'ajravogini should recall the Ihirtv-seven Heroines at their heart and offer Ihe nectar to them. There are ni.iny benelits from practising this voga. For exam- pie, even if we are old, we will retain a vouthful vitalitv because every time we eal or drink we accumulate great meri! and create the cause to enjoy a long and happv lite. Furthermore, the practice of the voga of experiencing nectar is a cause to attain

Tantrit" r(.'ali^.i lions suth .i-. spoil t.inoous great bliss. Tasting neclar pills and inner afferings reminds us that all eating and drinking is tu he transformed into the voga of experiencing nectar. If we iredilate on bliss and emptiness every time we eat and drink, our experience of Ihe essential point of Secret Mantra, the union of spont.ineous great bliss and emptiness, will rapidly increase. The Yoga of Immeasurables

The main practices o! the yoga of immeasurables are goini; tor refuge, generating bodhichitta, and meditation ,ind recitation of Vajrasattva, Going for refuge is called 'immeasurat>le' because during this practice ivi? concentMte on an immcisnr.iHc number of objects of refuge; the cultivation of the altruistic mind of bodhichitta is called 'immeasurable' because it trains us to focus our mind of compassion on immeasurable sentient beings; and meditation and recitation of Vajrasatt\a is called 'immeasurable' because if purifies the non-virtuous actions we have accumulated over an immeasurable period of Hme, The commentary to the yoga of immeasurables is presented under the following seven headings:

1 Going for refuge 2 Generating bodhichitta 3 Recei\ ing blessings 4 Instantaneous self-generation as Vajrayogini 5 Blessing the inner offering 6 Blessing the outer offerings 7 Meditation and recitation of Vajrasattva

Within the eleven vogas, the fourth yoga, the voga of immeasurables. and the fifth voga, the voga of the Guru, contain the practices of the four great preliminar\' guides: the great guide of going for refuge and generating bodhichitta, the great guide of meditation and recitation of Vajrasaltva, the great guide of Guru voga, and the great guide of mandala otfcrings. The first two are included in the voga of immeasurable? and the second two are included in the yoga of the Guru. These practices are called 'guides' because, bv engagmg in them, we are guided to the actual spiritual paths of Secret Mantra. Going for refuge is the gateway to the Buddhadharma

39 CUtDE TO DAKTNJI LAND

ill general, and generating bodhichiHa is the gateway to the Mahayana in particular. Medilalion and recitation of Vajrasaltva

is the gateway to purifying negativities and downfalls. Guru

yoga is the gateway to receiving blessings. Mandala offerings

is the gateway to collecting an accumulation of merit. There are two ways to practise the four great preliminary guides. One wjy is to emphasi7e mereiy reciting the words and collecting numbers, and the other is to emphasize the meaning of these practices by going for refuge purely, generatmg bodhichilta with strong compassion, reciting Vajrasattvti's mantra with sincere regret, engaging in Guru yoga with strong faith, and making mandala offerings with firm concentrahon. In this way we will be guided to the actual spiritual paths of Secret Mantra.

GOING FOR REFUGE

This has two parts:

1 General explanation 2 The practice of refuge

General explanation

It is not only Buddhists who go for refuge; everyone takes refuge in something or someone. Followers of non-Buddhist religions take refuge in their God or gods, and, because everyone in samsara has to evperience fear and difficulties, even those who deny religion occasionally need to seek refuge. When danger or disaster strike, people crv out to others tor refuse, even thooflh they h.ive never heard of Buddhist refuge. When animals or birds are chased by predators thev seek refuge in holes in the ground, or up trees. Although all l^eings seek refuge from suffering, as Buddhists wo should not go for refuge merely to avoid teniporar\' problems, rather ue should go tor refuge m order to free ourselves and others from all future suffering, and to achieve complete THE YOGA OF IMMEASUEABLE5

freedom and happiness. Hov\e\i?i-, if we cannot po for refuse for these reasons, going for refuse to llie Three lewels merelv in order to be protected from tlic misery and d,ini;eis of tliis life is still ven,' beneficial. There are three levels of motivation for takmj; IHiddhist refuge. Those who go for refuge to the Three lewels with the u'ish for proteiTtion from the siifterini^i ot Ihi': lite, or to be protected from falling to the lower realms in tiztnre li\es, take the refuge of a person of initial scope. Those who have developed rennnciahon and desire merelv their own release from samsara are known as beings of intermediate scope. When they go for refuge to the Three Jewels lliev do so in order to become liberated from all forms of suffering. This is the refuge of a person of intermediate scope, A person of the greatest capacity is moti\ated by great compassion for all beings and wishes to free them from suffering. Realizing that in order to fulfil this wish it is necessaiv to ciltain enlightenment, a person of great scope goes for refuge to the Three Jewels, seeing them as the principal means bv which Buddhahood is achieved. Manv people take refuge in worldly gods such as Ishvara, but worldly gods cannot provide ultimate security and happiness because they themselves are shil bound withm samsara. We need to seek a source of refuge that is perfectly reliable. High!)' accomplished meditators and scholars endowed v\-ith great

powers of clair\ ovance have discovered that it is only the Three Jewels - Buddha, Dharma, and Sangha - who can provide lasting protection from suffering. They are the supreme objects of refuge. Other than the Three Jewels, there is no source of ultimate refuge.

If we have strong faith in the Three Jewels we will derive

great benefit from reciting refuge prayers. It is important to understand clearly the significance of the Three Jewels, to know the meaning of going for refuge, and to contemplate these while reciting the refuge prayers. We should gradually deepen our understanding of the profound nature of the Three jewels and strengthen our conviction in their protective power. Then we will come to know for ourselves that the Three Jewels are the supreme and only lasting source of refuge. Any being who is completely free from obstacles to liberation GUIDE TO DAKTNr LAND

and obstacles to omniscience is a Buddha Jewel, Obstacles to liberation are delusions such as ignorance, ailachmenl, anger, jealousy, and so forth. Obstacles to omniscience are the imprints of thest' delusions thai remain in our mental continuum after the delusions have been abandoned. Buddha Shakyamuni, Buddha Vajradhara, and Venerable Vajrayogini are all examples of Buddha Jewels. Any being who has realized emptiness directly is a Sangha Jewel. All Hinayana Superiors and Mahayana Superiors are Sangha Jewels. Dharma Jewels are either true paths or true cessahons. True paths lead to true cessations, so a true path is similar to a cause and a true cessation is similar to an effect, but a true cessation is not an actual effect because it is permanent in nature and not produced from causof. Tha Ihird Noble Truth concerns true cessations and the fourth Noble Truth concerns true paths. True paths are paths of wisdom that directly realize emptiness, and all paths of method such as renunciation, compassion, and bodhichitta that are conjoined with such wisdom. These paths lead to definite freedom from the two obstructions and from the sufferings of samsara. A true cessation is the emptiness of inherent existence of a mind which, in dependence upon true paths, has been freed from either of the two obstructions. A true cessation is a non-affirming negative, a mere absence of inherent existence. At the beginning, it is not easy to understand true cessations. All minds are empty of inherent existence. Our root mind and its emptiness are our Buddha lineage, the seed from which our enlightenment will grow. The reason we are not vet enlightened is that our Buddha lineage is obscured bv the obstructions to liberation and omniscience. These obstructions prevent the grovith of our Buddha lineage. When our mind realises empti- nL>s!s directly that realization is A true path When through the power of this realization the ultimate nature of our mind is freed from anv obstruction, that ultimate nature becomes a true cessation. When the mind is completely free from all delusions and their imprints it transtorms into the omniscient mind of a Buddha and is called the 'Wisdom Truth Body', The emptiness ol that mind i^ called the 'Nature Body'. THE VOCA OF IMMEASURABLES

At the moment, ordinary beings do not have true Dliarm.i

jewels, but through our daily practice we can l,iv the fmui- dations for achieving thorn in the future. For example, ,i nund that meditates on impermanence in order to overcome attachment is similar to a true yMh. When we lemporarih' abandon attachment through meditating on impermanence wi' gain tem-

porary freedom from the problems of attat-hmoiU and ihi-; tem-

porary ahandonmenl of attachment i;; similar to a true cessation. Both the mind that meditates on impermanence and the tem- pOTar\ abandonment ot attachment [hat depends upon this meditation are foundations for attaining actual Dharma Jewels. Therefore, pure meditation which is a cause of ahandoiiiiig anv delusion is a foundation for attaining true paths, and o\ercom- ing any delusion, even lor a short time, is the basis fur attaining true cessations, B\' improving our meditation on emptiness we will eventuallv gain a direct realization of emptiness and our mind will become a true path, an actual Dharma Jewel. Dharma Jeivels, therefore, are nut merelv something that we visualize and make requests to, they are something to be developed within our own mental continuum through our practice of meditation.

It is relatively easy for those who are trained in Buddhist thought to understand the meaning of the Buddha Jewel and

the Sangha Jewel, but it is more difficult to understand the

real meaning of the Dharma ]ewel. Therefore it is not easv to understand the deeper meaning of going for refuge. To grasp the profound significance of refuge we must studv atid contemplate for a long time, paving particular attention to understanding the nature of the Dharma Jewel. There are tivo wavs of going for refuge: going for causal refuge and going for resultant refuge. We go for causal refuge by visualizmg the Three Jewels m Iront of us ami making requests for protection and so forth. We go for resullant refuge bv focusing our mind on the Three Jewels while generating a strong aspiration to become a Buddha Jewel and a Sangha Jewel by attaining the realizations of the Dharma Jewel. This way of

going for refuge is practised by those with special aptitude and greater skill. For an intelligent practitioner self-generation is a practice of CL'IDE TO llAKINr LAND

resultant refuge. At tlie bepiniiing uf the niedilation session he or slie generates tlie moliviiliuii: 'To attain enliglitenment into the path by generating swiftiv, I will bring the luture result

myself 3S a BuJdha'. This is a type of resultant refuge. Our main purpose in practising Mahayana Buddhism is to perfect our ability to help all sentient beings by becoming a Buddha Jewel, and to do this we must gain all the realizations of the Dharma Jewel and become a Sangha [ewel.

Until we gain a firm experience of generation stage medilalitin

it is necessary to practise the eleven yogas in conjunction with the words of the Vajrayogini sadhana, but once we are familiar with the practices we can dispense with the words, hi general, there are four Vajrayogini sadhanas: the extensive, the middling, the condensed, and the vcr\' condensed. It is best lo receive teachings on the extensive sadhana since they include the instructions for practising the three shorter ones. This commentarv is based on the extensive sadhana known as QiiKk Path lo Crenl Bliss, which was composed b\- ]e Phabongkhapa.

A translation of this sadhana can be found in Appendix II. The t'xlensive sadhana of Vajrayogini is very short when compared with the extensive sadhanas of Heruka, Ycimantaka, or Guhvasama].:, but it contains the essential meaning and blessings of all those Deitv practices. If we reallv want to experience the results of these instruchons it is very important to practise the extensive sadhana of Vajrayogini regularly.

The practice of refuge

This has five parts:

1 Visualizing the' obji'ds of refuge 2 Dcvi'lopuig rcnundalion 3 Developing compassion 4 Dov eloping com ictlon in the powot of the Three Jewels 5 Reciting the refuge praver THE YOGA OF IMMEASURABLES

Visualizing the objects of refuge

In tlie space in trnnt of us, level with out evebrows, we visualise a vast jewelled tlirono supported bv eiplit snow-lions. Com- piefely covering the surface of Ihe llironf is a four-petalled lotus. The eastern petal, which is closest to lis. is white, the northern petal, which is to our right, is green, the western petal is red, and the southern petal is yellow. The centre ot the lotus is green. Upon this there is a smaller throne and upon this there is a moon cushion and a snn cushion, with the sun cushion uppermost. Sitting on the sun cushion is our root Guru in thi^ aspect of Buddha Vajradharma, He is red in colour with one face and two hands His hands are crossed at his heart and hold a vajra and bell. At Guru Vajradharma's heart, on a sun cushion, stand Father Heruka and Mother Vajrayogini. Hemka is blue with four faces and twelve arms. He embraces his consort Vajra- yogini who is red with one face and two arms. In the sadhana it savs 'In the space before me appear Guru Chakrasamvara Father and Mother'. Here, acL"ordin^ to |e Thabongkhapa's intention. Guru' refers to Guru Vajradharma, and 'Chakrasam- vara' refers to the Deity Heruka embracing Vajravogini at Guru Vajradharma's heart. Around Guru Vajradharma, on the yellow anthers of the lotus, there are the Gurus of the Xarokhacho lineage and all the other lineage Gurus of Sutra and Tantra. From the heart ot Guru \"airadharma all the other objects of refuge emanate and

fill the entire surface of Ihe four-petalled lotus. At the centre of the eastern petal stands Vajrayogini sur-

rounded by all the Deities of the four classes of Tantra, These are in four concentric circles with the Deities of Highest Yoga Tantra forming the innermost circle. These are surrounded by the Deities of Yoga Tantra, who are surrounded by the Deities of Performance Tantra, who are surrounded by the Deities of Action Tantra. At the centre of the southern petal is Buddha Shakyamuni surrounded bv all the Emanation Bodies and Enjovmenl Bodies of the Buddhas, At the centre of the western petal there are Dharma lewels

45 GUIDE TO DAKIMC VA

in Uie svmbolic form of books ciimposed by the Gurus, Buddhas, and Budhisattvas, Tlwse buaks include the Kangyur, the Tengyur, the Tantric texts of Meruka, and a countless number of other texts together with their commentaries' that have been ciimposed by other Buddhas. We should imagine that these books, which are made of light, are the realisations of the Gurus, Buddhas, and Bodhisatt\as. Holy beings benefit

all sentient beings by displaying their realizations in the form of books that can be studied and put into practice. A( the centre ot the northern petal is Manjushri surrounded by all the superior Bodhisatlvas, Emanated Arhats. Heroes, and Heroines. Around the outer edge of the four petals are the Dharma Protectors, Each refuge being is either sithng or standing on a sun cushion or moon cushion. We imagine that each one is a real living being, not lifeless like a st.ituc or paintinj;. All the countless refuge objects on the throne in front of us are included within the Three Jewels: the Buddha Jewel, the Dharma Jeivel, and the Sangha |ewel. The Gurus, Yidams, and

Buddhas are all Buddha Jewels; the Bodhisattvas, Emanated Arhiits, Heroes, Heroines, and Dharma f'rotectors are all Sangha Jewels; and the Dharma books represent the Dharma Jewels. We should also regard all the refuge objects as manifestations of our rout Guru, Guru Va|radharma, The Sangha Jewels are all nianifestiitions oi Guru \'ajradharma's bodv, the Dharma Jewels are all manifestations of his speech, and the Buddha Jewels are all manifestations of his mind. We should not e\pi?ct to be able to visualize the refuge assemblv deailv .li the fx-ginning. To start ivith it is sufficient simply to imagine that the\ arc in the s^iace in front ot us. The most important thing is to have strong conviction that thev are actually present. Even though we may not he able to see them, we can be cert.iin that thev are appe^iring before us in subtle iorm^ Jiid that we are .utually in their presence. Gradually, ive shall be able to bring to mind a rough mental image ot the whole assembly and, as we become more familial with the visualization, we will naturally iittain a more detailed imajte. To start ivith, hwvever. we should not be concerned with detail. For e\ampte, when we think of a triend, we simply bring to mind a general image ol him; we do not try to achieve a detailed THE YOGA OF IMMEAIiURAllLES

image of all his features such as his t.ice. hi? Ifg;-, hi-; arms, and so forth. In the same wav, when we LH'gin to Msu.ili/e the refuge assemlilv we should be satisfied with a .general image of the holy beings and not trv to see all their specific details.

Developing renunciation

Wheii we practise the yoga of rising we wake with the divine pride of being Vajrayogini, but when ^ve go for refuge or engage in practices sucii as Vajrasatt\'a purificalion we should temporarily give up this divine pride and think:

111 rcnIiUi I haj'C i/fl td become Vniyniioi^iiii. Because I Inizv mam/ •khifioiis and hcavifc niu mhui flill Ivurs the iiiipriiii^ of the

jicgntii'C DClioii? I have acciimidated since lv^i)ini)i9_less time, I

will couliiiiic lo experience suffering. I have experienced pain

(}iid deiilh L"(iriij//r?s times alreadi/. Each tiuie 1 died I had lo lean' my i'di/i/. Sfall the I'hvd and bones of mi/ pre<'ionf bodies existed no:c the blood would be greater than an occau and the bones zoimld cover Ike entire earth. Cowith'ss limes in the past, ioithout

any choice, I have had to experience the suffering of clmnging

my body, and I zeill haiv to experience this again countless times

in the future. In countless previous lives ! have been born as an

insect and surviz'cd on excrement. If all the excrenient I consumed

in niy niscct rebirths existed dotv it looiiid form a pile as high

as a monutain. Hoic uvndcrfnl it -.could be if I couM reach

liberation in tliis life! If I do not, I zoill hni>e to take countless more rebirths and experience the sufferings of birth, sickness, old age. and death again and again, and I shall continue to endure

all the different sufferings such as the three sufferings, the six sufferings, and the eight sufferings.

Reflecting on the suffenngs of repeated birth, death, and rebirth in this wav, we will develop a deep disgust for samsara. As king as we remain in samsara suffering is inevitable. The painful feelings ive occasionallv experience last onlv for a short

time, but if we think of the sufferings of future lives and of samsara in general we will reali2e that unless we achiei'e liberation the misery we must experience is endless. We are now sitting comfortably reading this book, but our death may come

47 GUIDF TO DAKTNI LAI-JO

al nny moment. If we die today, where will we he iiexl week' We all suffer Ihe unccrlninty of not knowing when we will die or where we will be reborn. The only thing we can be certain of is thai wherever we take our next rebirth we will experience some form of suffering. If we ate reborn as a human being we will have to experience the suffering of being in the womb and leaving the womb. We will have forgotten all the knowledge we have acquired in this life and we will have to start our education all over again. Al the moment we all have a sense of pride in ourselves, whatever our social status, but after death our bodies will be buried beneath the ground, or burned to ashes in a fire. The nature of samsara is impermanence and misery.

If we contemplate all these points skilfully we will begin to fee! very uncomfortable at the thought of having to remain in samsara. This discomfort will lead to renunciation, the wish to escape from samsara.

Developing compassion

.Me\t we contemplate the sufterings of all other sentient beings. We think.

/ iiin not iiloiie in hnving tc cxpcriciia- suffering. There are cDKHtfes? seiitieiil bi'mgs nil ofivhom have experiences luui prob-

lems similar h< mi/ own, so lion' can I think of working sok'l\i for my own libirration? Lvcry living being has nt some time in the past been mii dear mother. Again and again each one of them

has had to e\i'erieyicc Ihe sufferings of sickness, ageinf^, death,

hai'iiig lo pari irilh whal lliei/ like, having to encounter what

they do not like, ami liaviiig to 'earch iii vain Air what they

want. At some ponit or other they all have to endnre hunger, IhirsI, confliel, uncertainly, and the repealed loss of status and companions, lip till now theii have been unable to find security or salisfaclion and hare been foreed to give np body after body.

tak:n\; rebirth again and again. I cannot bear the niiscru of all these being-i ihowning in the ocean offamsara. each one having

no choice but lo experience immense suffering. I must uvrk to

liberate them till. THE YOGA OF IMMEASURABLES

Developing conviction in the power of the Three Jewels

Witlioiit the prott'ctinn ond puidjiico ol fnlij;htoiiod lifiiigs il is impiisi^ibte tor contusod soiiHonl l:>cjiii;ii lo fsiM|.->i.' tnim s.im- sara. If we think deeply we will come \o retili^e th.it onlv ihe Three lewds ha\e the complete power to j;viide us ,ind protect us. Buddhas can protect us because the\- have four special attributes: they are free from all fear and sL:ffering, thev ha\e skill in liberatini; all beings, tliei- h.ive gre

tions of Dharma, If we repeatedly contemplate these facts we will develop strong faith and conviction in the Three Jewels.

Reciting the refuge prayer

FirsI we \'isualize the refuge assemblv and generate the causes of refuge; renunciation, compassion, and faith in the Three Jewels. Then we recite the refuge praver from the sadhan.i. We imagine that we are surrounded b\' the countless In'ing beings of the si\ realms of samsara. We visualize them all in human form, but we remember that in reality each one is experiencing the sufferings of their particular realm. Closest to us are our parents, familv, and friends. We imagine that we all recite ihe

refuge prayer together. If we practise in this way iKe benefit we receive from going for refuge will be equal to the number

of all sentient beings. With our praver to the Gurus, we retjuest our Spiritual Guides to bestow upon us their blessmgs and to transform all our actions of bodv, speech, and mind into the spiritual path. With our prayer to the Buddhas, vve ret]uest their guidance on Ihe spiritual paths leading to liberation and enlightenment. With our prayer to the Dharma, we remember the special t]ualities of the Dharma Jewel and generate a strong wish to attain Dharma reahzations quickly. With our prayer to the Superior Sanghas, we request their assistance on the spiritual patji and the removal GUIDE TO DAKENI LAND of ail obstacles preventing our attainment of liberation and enlighlenment.

If we are collecting one hundred thousand refuge prayers as the first of tlie four great preliminary guides 'we can count the refuge prayer at this point. We can either collect the prayers from the sadhana or we can collect the following short prayer:

I go for refuge to the Gurus, Biiddhas, Dharmas, and Sanghas.

After reciting the prayer a hundred limes, or as many times as we wish, we imagine that lights and nectars in five colours descend from each of the refuge objects. They dissolve into us and purifv all our ncg.ilive actions, especially those committed against our Gurus, the Buddhas, the Dharma. and the Sangha. We have committed many such negative actions. We may have been angry with our Gurus or the Buddhas or behaved disrespectfully towards them. We mav have lost our faith in them, or broken the commitments and promises we made to them. We may have temporarilv abandoned the Dharma, or developed an aversion to listening to Dharma teachings or to practising Dharma, We may have been critical of the Sangha or behaved disrespectfully towards theni. As we recite the prayers and visualize the lights and nectars descending we imagine that all these unwholesome actions, created in this and all cur previous lives, are purified, and that our lifespan, merit, and Dharma realizations increase.

GENERATING BODHlCHtTTA

The practice of Mahavana retuge includes developing renunci- ahon and compassion, both of which are essential factors for generating bodhicbitta. The more we train in Mahavana refuge, the stronger our bodhichitta will beconit?. The rout of bodhichitta is compassion. The principal means for developing compassion is contemplating the sufferinj; of others .ind trying to develop the wish that all beings be Iteed from their suffering. This compassionate wish needs to be THE YOGA OF IMMEASLiRABLES

developed strongly so that it arises spoil tiincLiusly at all times atid influences all our thoughts and actions. Compassion im^uces a superior intention, VVitli this wo see the inadequacy of merely Avishiiig to tree others from suftering and we make tiie definite decision, 'I m\self will act (o tree all beings from their suffering'. We realize that to liberate all livin;; beinf;E from suffering we ouiselvcs must first attain enlighlenment. Only then will we have the power to bring lastiiij; happiness to all other beings. This strong desire, rooled in compassion, to attain enlii;hlen- ment in order to benefit all beings is known as 'bodhichitla'. When bodliichitta arises sponlaneouslv ive enter the actual Mahayana paths, ]e Tsongkhapa said thai to enter ihe Maha- vana it is not enough merely to stndv Mahavana teachings; the onh' gatewa\' to the Mahn\'ana paths is acluallv to generate the spontaneous mind of bodhichitta. We should generate and enhance the mind of bodhichitta by reciting the bodhichitta prayer in the sadhana. This pra\er contains the practices of aspiring bodhichitta, engaging bodhichitta, and the four ininieasu rabies. The phrase 'Once 1 have attained the state of a complete Buddha' refers to the practice of aspiring bodhichitla. The phrase I shall free all sentient beings' refers to immeasurable L>i|iianimit\', indicating that our compassion embraces all sentient beings without partialit\'. The phrase from the ocean of samsara's suffering' refers to immeasurable compassion. The phrase 'and lead Ihem lo the bliss of full enlightenment' refers to immea'iurable love and immeasurable joy, Finallv, the words 'For this purpose 1 shall practise the stages of Vajrayogini's palh' refer to engaging bodhichitta. B\' practising the two slages of X'ajravogini's path we are actively engaging in the methods lo attain enlightenment for the benefit of others. We mav recite these prayers either in English or Tibetan, The purpose of reciting prayers is to remind us of their meaning. Our minds are weak in Dharma understanding so we must rely upon the support of verbal prayers. Just as a feeble, old person needs a walking stick, so we need to recite prayers to remind us to improve our bodhichitta. Before practising Secret Mantra we should train well m

51 CUIDE TO DAKIM LAND

Lamrim, the stages of the pstli CDninion to both Sutra and Tantra, and we should be familiar with the methods for gentr- almg bodhichitta. The main foundation of successful practice of the two stages of Vajravogini is to have developed the three principal realisations: renunciation, bodhichitta, and the correct view of emptiness. In addition to these we need to engage in the preliminarv practices. Just as a strong foundation is needed lo build a good house, so a firm foundation of training in the preliminaries and (raining in the three principal aspects of tlie path is essential for our Secret Mantra practice. If our practice of generation and completion slages of Secret Mantra has sucli a firm foundation it will become a i]iiick method for attaining enlightenment.

Our present state of mind is not permanent. It can change either into a negative mind such as anger, or into a positive mind such as the altruistic wish to attiiin enlightenment. At the moment our bodhichitta mav be artificial because it is generated with effort, but with practice we can transform our primar\' mind into a real bodhichitta that arises spontaneously. We cannot develop compassion and bodhichitta merely by listening to teachings. We should be prepared to spend a long time training m the methods to de\elyp them, both in and out of meditation. More detailed explanations of going for refuge, generating bodhichitta, and so forth can be found in loi/fiil Pntli of Good Foittiiic. Throughout our prachce of the two stages of Vajravogini ive should continue to improve mtr bodhichitt.i. We should not discourage ourselves by thinking that we cannot practise Secret Mantra because we have not yet developed bodhichitta; we can train in both simultaneously- Secret Mantra and Lamrim should be practised together so that eventuallv we will achieve realizations of both simultaneously. If we sow an apple seed anJ a pear seed at the same time and ive ivater and nourish them ei)uallv, they will grow together and ripert together. Siniilarlv, from now on we should begin to practise both Secret Mantra and Lamrim. and in the future we will accomplish their results together. These tivo practices are like friends who help and support iMch othoi . Both are indispensable if we are to progross to tull enlightenment. THE YOGA Of IMMEASURABLES

Tantric teachings give special mctliods to iniprove ouv Lmdlii- chitta and nur underslandin;; of oniptiiiosK. F.ir f\.iin(.ik\ tlioro is one practice called 'genoratirig the mind ul .ill \ og.is' winch is e\plained when Highest ^oga T.inlia enipoweniienls .ire given. To f;eiierale the mind of all yogas we first j;fnerafL> a mind cif great compassion focusing on siifferin;; sentient beings, and then we develop a strong ivish to altain Biiddhahood for their sake. This is conventional bodhichitla. Wilhonl losing ihis wish we then remember thai all phenomena are empty of inherent e\istence. This is ultimate hodhichilla. Al onr heart we visualize our conventional bodhichitta in the form of a very small moon cushion Iving flat. At the centre of the moon cushion we visualize a white five-pronged vajra standing vertically and identify this as our ultimate bodhichitta. Imagining thai the moon and vajra are very linn ^\nii stable, and are radiating light, we hold this visualization wilhout distraction for as long as possible. We should constantly recall this experience throughout the day. For skilful meditators the practices of generation stage and completion stage are the supreme methods to impro\'e their conventional and ultimate bodhichitta.

RECEIVIXG BLESSINGS

As mentioned before, the Gurus, Yidams. and Buddhas are emanations of Guru Vajradharma's mind, the assembled Dharma Jewels are emanations ol Guru Vajradharma's speech, and the assembled Sangha Jewels are emanations of G lmli Vajra- dharma's body. With this in mind, we recite from the sadhana the special request pra\'er to receive the blessings of the Three Jewels. We imagine that as a result of making these requests with strong faith, the group of Sangha Jewels melts into wtiite light. This hght dissolves into our crown and our body receiyes the blessings of Guru Vajradharma's body. Then the assembly of Dharma Jewels melts into red light. This light dissolves into our throat and our speech receives the blessings of Guru Vajradhar- ma's speech. The Gurus, Yidams and Buddhas then melt into

53 V>>ii-oyogiiii THE YOCA OF IMMEASLRADLE'i

Wue lij;lit. Tliis liplil dissolves inlo cur hiMit ami our ninui receives (he blessini;s of Guru \'airadli,rrni,i's mJnd. Hy roiviv- ing these blessings all our l.iults and negativi' .iclions of body. Speech, iind mind are pun tied, and onr actions ol body, speech, and mind Iranstorni into .-spiritual paths.

INSTANTANEOUS SELF-GENERATION AS VAJRAVOCINI

After recci\mg the ble,=sings of Ginn Vajradharma's body, speech, and mind, we imagine thai Ihe entire world system, together with all its inhabitants, mcits into light and dissolves into our body. Our body also melts into light and slowly diminishes in size until it finallv dissolves into emptiness. This resembles the wav in which all the appearances of this life dissolve at death. We meditate single-pointedly on emptiness without permitting an\ conv eniional appearance to arise. We imagine that our mind mixes complete^- with emptiness and we develop the recognition 'I am the Dharmakava, Ihe Truth Bodv, of Vairavogini'. This is called 'bringing deaili inlo the path of the Truth Bodv'. From tho Truth Bodv we inst.inth' transform into an oval of red light, about eighteen inches high and twehe inches wide, standing vertically on an eight-petalied lotus and a sun cushion. This transformation resembles the wav in which the bodv ot the bardo being arises out of the clear light of death. We develop the recognition '1 am the Sambhogakaya. the Enjoyment Body ot Vajrayogini'. This is called 'bringing the intermediate state into the path of the Enjovment Bodv'. Now the red oval of light, in nature our own mind, increases in size and transforms into the Nirmanakaya. the Emanation Bodv of Vajravogini. We generate the divine pride '1 am Vajra- yogini'. This resembles lea\ ing the intermediate state and taking

rebirth. It is known as bringing rebirth into the .path of the Emanation Body' Those who wish to practise Vajravogini Tanlra dailv, but have insuffiaent time or ability to practise either the extensive or the middling sadhana, can fulfil the commitment taken during the GUIDE TO DAKIMI LAND

Vajravogini empowerment to generate as the Deity by practising the following sequence. First we go for refiige, generate bodhichitta, and dissolve the objects of refuge as explained earlier. Then we meditate on bringing death, intermediate state, and rebirth into the path and generate as the Deit\' Vajrayogmi, as just described. We then visualize that at our heart, inside a red phenomena-source and on top of a moon cushion, there is a red letter BAM. Circling counter-clockwise around this there is the mantra of Vajravogini: OM OM OM SARVVA BUDDHA DAKI- NIYE \'/\!RA WARN.-\MYE VAJRA BEROTZA\TVE HUM HUM HUM PHAT PHAT PHAT SOHA. With strong faith we concentrate on the BAM and mantra letters and recite the mantra as many times as possible, or at least as many times as we promised to during the Vajravogini empowerment Finally, we recite a short praver of dedication.

It is also possible to perform a brief self-generation practice in conjunction with the short sadhana called Dahni Yoga, which can be found in Appendix II. This sadhana is helpful for busy practitioners because it combmes the essential stages of self- generation as Vajravogini with Six-session Guru Yoga. How- ever, we should not be satisfied with only short practices. If we want to achieve Buddhahood by relying on Vajrayogini we definitely need lo practi.se the eleven yogas extensively.

BLESSING Tl IE INNER OFFERING

This has five parts;

1 The benefits 2 The basis of the inner offering

3 The visual object iif the inner offering 4 How to bless Ihe inner offering 3 The signiticance of the inner offering

The benefits

The practice of inner iiffering is found only in Highest Yoga Tantra. Inner offering can be used as an offering to the holy THE YOGA OF IMMEASURABLE^ beings, for oursehes as in the yoj;.i o\ oxporicncing nivUir, or

to aut?rt evternal or internal obsl^clet^, Blessirrj; .imH l.istiiii; tlio inner offerinj; is a cause of nianv Iovl-Is of coniplotioii stage realization. Tlirougli this practice we can purify our live con- famitiated aggregates and elements and transform lliem iiilo the live Buddha Families, and we can piirifv tlie five delusions and transform them into the fi\o omniscient \\'isdoms. Making the inner offering acts as a cause to increase our lifespan, to accumulate merit, and to experience great bliss.

The basis of the inner offering

The inner offering is so called because its basis is a collection of fi\'e meals and five nectars, all of which are inner substances, or substances derived from the bodies of sentient beings. Torma and tsog offerings are based upon external substances which are not obtained from the body and so they are called 'outer offerings'. For the inner offering, the basis and the visual object are different, whereas for the onler offerings they are the same.

The visual object of the inner offering

We set up in front of us a real skullcup, or a \'essel of similar

shape, or any small container that has a lid. Into this container

we pour black tea or alcohol, and into this we put a nectar pill that has been blessed by our Guru or received from a Dharma practitioner of the same lineage as ourself. This is the visual object. Focusing on this, we proceed to bless the inner offering.

How to bless the inner offering

This has four parts:

1 Clearance 2 Purification 3 Generation 4 Transformation GUIDE TO DAKINl LAND

Clearance

'Clearance' here means to clear, or to drive away, obstacles such as htirmful spirits wlia mi^ht interfere with the blessing ot the inn^r offerings Tliis is done by reciting the mantra CM KHANDAROHI HUM HUM PHAT. Among the many Deities of the Heruka mandaln, the wrathful female Deity Khandarohi is the Deilv responsible lor dispelling obstacles and hindrances.

She is also known as the 'Goddess of Action' and her mantra is called the 'action mantra'. White reciting this mantra we imagine countless Khandarohi goddesses manifesting from our heart. They disperse in all directions and drive away any negative forces that might obstruct the blessing of the inner offering. When this has been accomplished the goddesses are reabsorbed into out heart.

Purificdtion

In this context, 'purification' means purif\'ing our ordinar\- appearances and conceptions, including self-grasping, by means of meditation. It is necessaiy to purify the (en substances before we can transform them into nectar. To do this, we focus on the visual object of the inner offering and contemplate that it and all other phenomena, including ourselves, are empty of inherent existence. At the same time we recite the mantra OM sObhawa shlddha sarwa dharma sObhawa shuddho HAM, followed bv the phrase Everything becomes emptiness'. The mantra summarizes the meditation on emptiness. OM refers to the visual object of the inner ottering, SARWA DH.'^RMA means 'all phenomena', and SOBH.-\lVA SHUDDHO means lack inheri?nl evistence'. Tht> whole mantra, therefore, means: 'All phenomena including Ihe visual object of the inner offering are emptv 111 inherent cvistence'. After reciting 'tverything becomes emptiness' we meditate brietlv on emptiness, the lack of inherent existence. We imagine that all conventional appearances have dissohed into emptiness, identify this emptiness as emptiness of inherent existence, and then tn' to mix our mind with this emptiness. THE VOGA OF IMMEASURABLES

Generation

This has Iwci parts:

1 Generatini^ the conliainer 2 Generating the continned substances

Generating the contatmer

We lisualize;

From the .^(ufc of ciiiiitiiicfs n blue letter YAM appcivs. This is

llic seed of the wiiui dement arui its ruitiire is the tvisdom of greiJi Miff iiiui eiiifitiin'Sf^. The YAA'l transforms into n pgantic

wind iiiniidaln. Tliis is blue, seiiii-cireuhv in shape, and lies flat

with its cuived edi;e furthest from us. At both corners there is a fluttering lohitc hnner. Tlie mo-ecment of the banners activates

the wind inandain causing tlie ziund to blow. Abox-e the wind mamlaln there appears a red letter RAM. This is the seed of the fire element mid its mture is the wisdom of great bliss and emptiness. This letter transforms into a triangular

fire niandal/i which is flat and red. It has one corner pointing

toioards us. directly abo!-e the striiight edge of the zciiid mandala, and the other hco corners nboi'c the semi-circular edge of the

wind mandala. This red triangle, which is slightly smaller than the wind mandala, is the core of the fire mandala. As this core is fanned by the wind, red-hot fiemes blaze and cover the whole wind mandala. Above the fire mandala there appear three AH letters of different

colours. The letter AH abl^'ve the eastern point, tiie point closest to us. is white; the letter above the northern point, to our right,

is red; and the letter above the 'southern point, to our left, is blue. These letters transform into three large human heads in the same colours as the letters from which they developed. A large white letter AH, lohich symbolizes emptiness, appears above the centre of the three heads. This transforms into a vast skullcup, white outside and red inside, which rests on lop of the heads. cutoe to dakini land

Generatlnc the comtained substances

To generate the contained substances we shinjld visualize the following.

liisidt' Ihv fhillc!i[i there hiilanihi apyciir the ten lellerf. OM, KHAM. AM. TRAM, HUM. LAM. MAM, PAM. TAM, BAM.

Cradiially these letters Imnsfcnii nihi the five meals and the fit'e

nectars. In tlie east, the pari of the skutlcup nearest to us, the

white letter OM transforms into yellow excrement which is marked bit " radiant Ti'hilc OM, the seed of Vairachaua. In the north, to our riglit as tlv look, the green letter KHAM transforms into white bruins marked by a radiant ^reen KHAM, the seed of Amoghasiddhi. In the west the red letter AM transforms into while sperm marked by a radiant red AM, the seed of Amitabha.

Ill the south the yellow letter TRAM transforms ii\lo red blood marked by a radiant yellow TRAM, the seed of Ratiiasambhaz'a. In the centre the blue HUM transfonni into blue urine, marked by a radiant blue HUM, the seed ofAkshobya. In the south-east the white letter LAM transprms into a black corpse of a cuxo marked by a radiant white LAM, the seed of

Locltana. In tiie south-west the blue MAM trauslorms into a red corpse of a dog marked by a radiant blue MAM. the seed of Mamaki. In the north-west the red PAM transforms into a white corpse of an elephant marked by a radiant red P.AM, the seed of Benzarahi. In the north-east the green TAM trnnsfonns into a green corpse of ahorse marked by a radiant ^reen TAM, the seed of Tata. In the centre the red BAM transforms into a red human

corpse marked In/ a radiant red B.-KM, the seed of Vairavaraht.

All the corpses lie on their backs and are marked at the heart

by tbfir respective letters. The human corpse lies in the urine

u'ith its head pointing aiiiiy from us. All the other corpses lie u'ith their beads touiiids the centre of the skulkup.

In summary, from inside the vast skullcup tliere arise the ten letters, the seed letters of the five BuJcfha F.ithcrs and the five Buddh.T Mothers, These ten letters tmnstorni into the ten inner substances nhich constitute the basis of the inner offering. Those with no iindersfiinilin^ of emptiness should not try to visualise the ten substances loo clearly. Otherwise they might THE yoCa of immeasurables feel they are visualizing real excrement and iirine, and instead of being able to transform it into nectar they will feel disgusted!

Trail sfo rma lion

This has three parts:

1 Purifying faults 2 Transforming info nectar 3 Increasing

Purifying faults

We contemplate:

Light rny^ radiate from the letter BAM at our heart and strike the tivo banners of the wind mandala. causing them to flutter. This causes the wind mandala to blow, which in turn causes the

fire mandala to blaze. The heat from the fire mandala causes the teji seed letters that mark the substances and the ten substances thcmsch'cs to boil. They all melt together into a hot, orange liquid. As the letters mix with the ten substances, the unpleasant colours, tastes, and smells of those substances are purified.

Transforming into nectar

We contemplate:

Aboz'e the orange liquid a white letter HUM appears. This is the nature of Heruka's mind, the zmsdom of indivisible great bliss and emptiness. The HUM transprms into a white upside-down

khatanga. The substance of the khatanga is white bodhichitta and its nature is Heruka's mind. Due to the heal of the boiling liquid below, the white khatanga begms to mell and drip into the skuUcup, as butter melts when close to steam. The melted white khatanga su'irls three times counter-clockwise imide the skullcup and then mixes comf/lcteli/ with theliijuid. The liquid becomes cool and sweel and lakes on the colour of mercury. Due to the mixing of the khatanga, the liquid

transforms inio neclar possessing three qualities: if is a medicine-

nectar that prevents all diseases, it is a life-nectar that destroys

death, and it is a wisdoin-ncciar that eradicates all delusions, GUIDE TO DAKINI LA>JD

Wliilsl we are im.igiiiing (hat the liquid is transforming into nectar with the three -.]ii,ilitit?s ive nefd ver\' firm and ver\- strong concentration.

iMCREAStNG

Directly above tiie nectar we \'isualize a row of Sanskrit \'owels and consonants which are white in colour. In ihe centre is the first vowel, the letter OM. Starting from the right of the OM and extending from right to left there are the remaining vowels in the following sequence: A AA 1 II t UU Rl RII LI LIl E AI O AU AM AH, Starting to the left of the OM and extending from lell to right there are the consonants in the following sequence; KA KHA GA GHA \'GA CHA CHHA JA |HA N"1A DA THA TA DHA NA DrA THrA TrA DHrA NA BA PI lA PA BHA MA VA RA LA \VA SUA KA SA HA KYA. Above this row of white letters there is a similar row of red letters, and above this there is a row of blue letters. The letters of each row are the same, differing onlv in colour. A[[ three rows of letters are made of radiant lisbt- We imagine that the row of white vowels and consonants graduallv dissolves from both ends towards the centre and transforms into a white OM. In the same wa\'. the row of red leders transforms into a red .Ml. and the row of blue letters transforms inlo a blue HUM. So now, above the nectar, there is a white letter OM, a red letter AH, and a blue letter HUM one above the other. These three letters radiate brilliant light ravs to the Buddh.i Lands of the ten directions, invoking the enjovnients o( all Buddhas, Heroes, and Yogmis, and drawing all their wisdom- nectars into the three letters. The blue HUM turns upside-down, descends, and dissolves inlo the nectar, followed in the s.mie iv.iv b\ the red All and ibe \\'hite OM. The three letters mi\ with the neclar, Ciiiisitig it lo become inexhaustible. To stabilize lhi> Ir.instornialii'n of Iho neot.iv we recite OM AH HUM three lime^. All ihcM' inner offeiini; practices are done whilst reciting the appiopri.iie i\\iii.i> in the ^.idhana. Al the conclusion ol the blessing we should develop ,i strong conviction that in front of THE YOGA OF IMMEASllRABLES

US (here is a special wisdom-nectar possossiiii; [lie lliici' qu.ilit- ies. This nectar can now be used eitliei tor our o\\-n purposes or to benefit otht=rs.

The significance of the inner offering

When advanced meditators bless their inner offi'rinj; they \ isualize the various stapes as externa! transtorm.itions, but at the same time, internally, they engage in completion stage practices that correspond to the stages ot the blessing;. Knowing the symbolism i)t the inner offering, thev use the process ol blessing that it to greatly enhance their completion stage practice. For example, during the blessing of the inner offering the wind mandala that is visualized symbolizes the downward- voiding winds that are located below the navel. Above the wind mandala there is the triangular-shapoti fire mandala svmbohz- ing the inner fire, or timimo, at the navel. Above the fire mandala there are three human heads representing the minds of white appearance, red increase, and black near-attainment, Ihe fifth, sixth, and seventh of ihe eight signs that occur when the winds ha\-e dissolved within the central channel. Above the

three heads there is a skullcup which symboHzes the mind of clear light, the eighth sign. The skullcup is white outside and red inside, svmbolizing emptiness and great bliss respectivelv. The skullcup itself svmbolizes the indi\ isible union of bliss and empHness, Inside the skullcup there are the ten substances. The five nectars signifv the five contaminated aggregates and the five meats svmbolize the five elements: earth, water, fire, air. and space, as well as the five principal delusions: confusion, miserliness, attachment, jealousy, and self- grasping. The contaminated aggregates and elements are the principal basis that is to be purified during completion stage practice. Their generation inside ttic skullcup of bliss and emptiness symbolizes their purification and transformation. In general, meat symbolizes the flesh of the four maras that are slain by Tantric practitioners with the weapon of their wisdom. Each of the five meats also has a special significance. Cows are very dull and stupid, so the meat of the cow symbolizes GUIDE TO DAKIM LAND

confusion. Tlii? meat of the dog symbolizes miserlmess because dogs aie vers- possessive and miserly. Although a dog usually

cannot enjoy its master's possessions it will nevertheless guard them diligently and attack anyone ivho threatens them. Ele- phant meat symbolizes attachment. Horse meat symbolizes jealousy because horses are very compehtive. When they run together and one horse moves ahead, the others jealously chase

after it. Human flesh symbolizes self-grasping because most humans havo an inflated sense of their own importance. These delusions must be purified bftause they are the main cause of developing both contaminated aggregates and contaminated elements. The fluttering of the banners on the wind mandala symbolizes the down^vard-voiding winds ascending. The blazmg fire is symbolic of the blazing of the inner fire, or tummo. Through the blazing of the inner fire, the wmds gather and dissolve within the central channel, inducing the three signs symbolized bv the three human heads on top of the tire mandala. The skullcup un top of the three human heads symbolizes the mind of clear light that manifests after the energy-wind'; have completely dissolved within the central channel. Through meditating on the clear light the five contaminated aggregates are purified and transform into the hve Buddha Fathers, and the five contaminated elements are purilied and (ransfomi into the five Buddha Mothers, This is symbolized by the ten substances transforming into wisdom-nectar. In summarv, blessing the inner offering i[idicates the b^sis that needs to be purified, the path that purifies, and the results of purification - the basis, path, and result ol completion stage practice. When we have understood Ihis and can combine our understanding with the practice of blessing the inner offering, we will begin to appreciate the real significance of this profound pr.icticc. Marpa Lotsawa said that tasting the nectar of his inner ottering was more powerful than receiving one hundred inihations from other Lamas. This may seem to be a boastful statement, but vi'hen we Ihoroughlv understand the inner offering's special qualities we will reali/L' the profound truth of Marpa's words. When we bless our inner offering the basis of the offering is THE VOCA OF IMMEASUBABLES

the ten inner substances, but tbe \isi.ial object ot the I'flerin;^ is

a nectar pill dissoK-ed in alcohol. When ivc bless torin.i .ind

tsog citferings, the visual object ol the ofteriiigs aiul the b.i-^is

of the offerings are the same, bolli having the aspect ot iiect.ir food for eating. Apart from these differences the four stages of clearance, purification, generation, anci transformation are the same \\'hen blessing inner offering, tsog offerings, and torma offerings. The process for making nectar pills that was mentioned in the vciga of experiencing nectar is also similar to the process for blessing the inner ottering. However, there are some differences with regard to the visualized basis upon which the pills are established, the substances that are used, and the number of OM AH HUM mantras that are recited during the blessing.

BLESSIN'G THE OUTER OFFERIX'GS

This has two parts:

1 General explanation 2 How to bless the outer olfenngs

General explanation

There are traditionally eight outer offerings which are sometimes followed by a further six. Listed in the order in which they are offered, the eight offenngs are: nectar for drinking, water for bathing the feet, flowers, incense, light, perfume, food, and music. The purpose of making these offenngs to the Gurus, Yidams, Buddhas, and Bodhisattvas is to increase our stock of merit or good fortune and thereby to create the main cause for our wishes to be fulfilled. More specifically, by offering food and nectar we will gain freedom from the suffering of poverty and achieve the enjovments of the Buddhas. By offering bathing water and perfume we create the cause to be free from samsaric rebirths and to attain the Form Body of a Buddha. By offering beautiful flowers we will experience freedom from

65 GUIDE TO DAKIMT LAND sickness, ageing, and uther bodily tiilments, and we will attain the special attributes of the body of a Buddha. By offering incense wl' create the cause to keep pure moral discipline and achieve pure concentration, tiy otlerins lights we will become free from the inner darkness of ignorance and achieve omniscient wisdom. Offering beautiful music creates the cause never to have to hear unpleasant sounds but only to hear pleasant sounds, espfCialK Ihe sound of Dharnia, and lo receive onlv good news. It is also a cause of attaining the speech of a Buddha. Knowing these benefits, we should tr\' to make outer offerings every dav, at least mentallv. All Buddhist practitioners should keep a statue or a picture of Buddha Shakyamuni and regard this as the living Buddha, Practitioners of these special Vajrayogini instructions should also keep statues or pictures of Je Tsongkhapa and Vajrayogini and regard these as thev would the living Je Tsongkhapa and V'ajravogini. In front of these representations of the Buddlias, Gurus, and Yidanis we arrange three sets of offerings. The first set is lo the Field for Accumulating Merit visualized in the practice of Gum voga. The second is an offenng to the in-tront- generated Deitv visualized during the torma offering, and the third set is an ottering made lo ourself generated as the Deitv.

We can arrange more than three sets if we wish. We cm\ set out a hundred rows of offerings, or even more, if we have the time. According to Mother Tantra, offerings are made starting from tho left hand ol the Doity, Thus, otterii\i;s lo the self-generation

should be set out starting from our left, and offerings to in- front-generated Deities should be arranged starting from our right, and placed in the order already e\plauied. When we set out the eight offerings, Iraditionallv the first two and the sixth are water, bul we should regard them as nectar. in front ot us, on a sm.ill table, we place in a row from our right to left a damarii, a bell, a \ajra, and our inner offering.

The bell faces us with the vajra to il>; right, just toocliing it. The other objects should be placed a little apart. THE YOGA OF IMMKASL'RABLES

How lo bless the ouler offerings

This has four p^rts:

1 Clearance 2 Purification

3 Gene 111 ti on 4 Actual blosaini;

For the clearance Stage of the blessing we recite OM KHANDA- ROHI HUM HUM PHAT ,ind \\-;iinli7e L'llht-r Ifii or L.-ounlk'ss wrathful Khandarohi goddesses omanating from the letter BAM at our heart. These goddesses drive avva\' all spirits who tr\' to interrupt us. We then reabsorb the goddesses into our heart.

Purification

While reciting the manlra OM SOBHAU'A SHUDDHA SARWA DHARMA SOBHAWA SHUDDHO HAM \vc meditale on the emptiness of inherent existence of the eight offering substances

and of all phenomena. This practice purifies our ordinary appearances and ordinan conceptions.

Generation

We I'isualize the following;

From the state of cmptiuess eight KAM letters instantaneousli/ appear in the space in front of us. These eight letters, zohich have llie iial\

is the wisdom union of great bliss and emptiness, its aspect is thai of the partictdar outer offering, and its function is to cause those who enjoy the offering to experience special iinconlaminaled bliss.

67 GLIDE TO DAKINI LAND

Actual blessing

Above each skullcup we visualize the Ihree letters OM AH HUM, one above the other, and then we recite the appropriate blessing mantra For each blessing mantra we insert the Sanskrit name of the offering between OM and AH HUM, The names of the eight outer offerings are: AHBCHAM, drinking water; PADAM, water for bathing the feet; VA][^\ PUPE, flowers; VAJRA DHUPE. incense; VA|RA DIWE, light?; VAJRA GANDHE, perfume; VAJRA NEIVIDE, food; and VAJIi-^ SHAPTA, music. Thus to bless drinking water, for example, we recite the blessing manlra OM AHRGHAM AH HUM. After verbally blessing each offering in this way we imagine that the letter HUM above each skulkup dissolves into the offering, followed bv the letters AH and OM, In this way the offeritigs are blessed and transform into the nature of the wisdom union of great bhss and emptiness possessing the three attributes.

OM is the seed-letter of all Buddhas' bodies, AH the seed of all Buddhas' speech, and HUM the seed of all Buddhas' mind.

The letters OM Al i I iUM, therefore, symbolize the bodv, speech, and mind of all the Buddhas, These three letters are the source of all the mantras of the Gurus, Buddhas, Vidams, and Dhnrma Protectors, and when we recite this mantra we invoke the great power of alt these holv beings. Despite its brevity, this is one of the most blessed and powerful of all mantras. If lye recite it with convicMon and strong faith we vyill receive the blessings of all the Buddhas, While we recite the blessing mantra we can perform the accompanying hand gestures, which symbolize and bless each offering, llluatrations of the various gestures can be found in

Appendix 111. While wc recite the blessing mantra for the music offering we play the damaru .md bell. The bell symbolizes clear light wisdom. We hold the bell in the left hand and play it .it heart-leyel to symbolize the L'\perience of clear light, which arises through the dissolution of the inner winds ivithin the central channel at the heart. To attain the wisdom of clear light through meditation we need to ignite and increase the inner lire, .ind this is symboU.2L"d hv playing the damaru. The vjjra and damaru should be held in the right hand. The damaru is THE YOGA OF IMMEASURABLES

played at the level of the navel because the inntr fire is ignited by concentrating on the na\ei channel wliool. First wc begin bv plavirg the damacu and we imagine that it ignites our inner fire. Then we acconipan\' itby playing the bell briefly, signifying the subsequent experience of dear light. Playing the instruments in this vvav sows in our mind a special propensity to achieve these attainments in the ftifure.

The six additional outer offerings are also knov\-n L''\' their Sanskrit names. Thcv are: \'A1RA .\D.'\R5HE-:, indestructiLile form - we imagine all \isual fonns appear as Rupavajra goddesses; VAJRA WINl, indestructible sound - all sounds arise as Shapts- vajra goddesses; VAJRA GAXDf-IE, indestruclible scent - all smells arise as Giindhavajra goddesses; V.'\]RA RASE, indestruc- Hble taste - all tastes appear as Rasavajra goddes.ses; VAJRA PARSHF, indestructible tangibles - all tangible objects arise as Parsha\'ajra goddesses; and VAJRA DHARME, indestructible phenomena - all other phenomena appear as Dliarniadhatu- vajra goddesses,

MEDITATION AND RECiTATlO.X OF VAJRASATTVA

This has three parts:

1 Developing the intention to purify 2 Visualizing Va|rasattva 3 Recitmg the mantra

Developing the intention to purify-

Sometimes we feel that our relatives and friends cause our happiness and that our enemies cause our suffering and prob-

lems, but in fact all our happiness is the result of our own virtuous actions and all our suffering is the result of our own negative karma. Although, even in our dreams, it is our constant wish to be free from miser\', suffering, fear, and danger, we will never enjoy these freedoms until we have purified all the negative actions we have accumulated in this and previous

lives. Purification is vcr;' important for everyone, but it is

69 GUIDE TO DAKINl LAND

especially important fur Dharmd practitioners who wish to gain re.il(?afioiis of Sutra and Tanlra. The negative actions we have created in the past are the m^in obstacles to our attainment of Dharma realizations and the tulfilment of our spiritual wishes. Out of his compassion for sentient beings, Buddha taught many methods for purifying negative actions. Among these, one supremely powerful method is meditation and recitation of Vajrasattva. In Rmt T

And since the re=ili7ation of the ultimate nature of the mind Depends upon accumulating merit and purifying obstructions. You should first recite the hundred-letter mantra a hundred thousand times And make as many hundreds of prostrations as possible whilst reciting Coiife^skm of Moral Dowiifiilh. And then from the depths of your heart you should make requests again and again To viHir root Guru who is inseparable from All the Ruddhas of the three times.

Visualizing Vajrasattva

We imagine that at out crown there appears a white, Ihousand- petalled lotus .nnd a moon cushion. Upon tht moon cushion sit Vajrasattva Father and Mother. Tliey have white-coloured bodies and are in natLire one with Guru lleruka. The Father holds a vajra in his right hand and a bell in his left. His anns are crossed embracing his consort Vajramanani. and he sits in the vajra posture. He i? adorned with six types of bone mudra- omoment: crown ornament, earrings, necklace, heart ornament, bracelets and .inklels, and ashes of hone spread on his body. Vairamanani holds a curbed knife in her right hand and a skullcup in her lett. She is adorned with the first five mudra- ornaments. but not the ashes. She sils in the lotus posture, so called because her legs make a shape similar lo a lotus as she embraces Vajrasattva.

70 THE \aC.A OF IMMEASURABLES

Tliey are to be regarded ds the real, livinp Vtijr.is.Ulva ind consort. Their bodies .ire the synthesis of all S.inpli,i jewels, their speech the synthesis of all Dharm.i jewels, and their minds the svnlhesis of all Buddha Jewels, Thtv should he visualised ahout lliree inclies above our crown and idealU aliout si\ inchi's in height, but if we find this difficult we can visualize Ihem whatever size is most comfortable.

Reciting the manlra

Tliis has tliree parts:

1 TJie mantra to be recited 2 How to combine the recitation with purification 3 Conclusion

The manlr3 to be recited

There are four kinds of hundred-letter mantra: the hundred- letter mantras of Heruka, Yamantaka, Vajrasaftva, and the Pania lineage. All four mantra? are the same for the most part, the main difference being the name of the Yidam found at the beginning of the mantra. Thus, in the hundred-letter mantra of Heruka we recite OM VAJRA HERUKA SAMAYA ... and so on; in the hundred-letter mantra of Yamantaka we recite OVI of , , , mantra YAMAN'TAK.A SAMAYA ; in the hundred-letter

Vairasatt\a we recite OM V.AJRASATTO SAMAYA , . , ; and in the mantra of the Pama lineage we recite OM PAMASATTO are SAMAYA , . , The remaining letters of the mantras mostly the same. In the practices of Heruka and Vajrayogini we recite the Imnd red-letter mantra of Heruka. In general, \'airasattva and Vajradhara have the same nature, differing onlv in shape, colour, and ornaments. This is like someone expressing different aspects of their nature by wearing diflerent clothes. In the Ciilii/nnminiii Ttmtiii, Vajradhara said tfial there are one hundred Buddha Families. These hundred Families can be condensed into five; these can be condensed into three; and these can be condensed into une: Vajradhara, GUIDE TO DAKINI LAND or \'airas.itt\a. Tile hundred-letter mantra symbolizes the hundred Buddha families and has ihe same nature as these families.

How to combine the recitation with purification

This has two parts;

1 General explanation 2 Purific.iliun in seven rounds

General explamation

To combine the recitation of the mantra ivith purification we must first develop a strong sense of regret for all the negative actions we have committed in this life and in countless previous lives. All unhappiness, problems, fears, dangers, and unfulfilled wishes are the result iif our harmful actions. In vvhat wav do negative actions produce suffering? Let us take a single act of l

him as (he svnlliesis of fhe Three Jewels. RomeniberinR tlio words of Shdntideva in C.iiiiir fo Ihc B«iihif,ntvt>'f W'ny of Life:

But I max die Liefove I puritV

All mv nei^,iti\ itii's;

O please protect me so that I May swiflly .ind surely be free from them. we menlnlly siipplic.ite \'ajrcisattv,i:

Please protect me and all sentient bein[;s from (he dangers of negative actions and iheir effects.

Thenxve recite the mantra. First we visualize on a moon cusliion at Father \',iirasattia's heart a whitf letter HLM encircled hy the v\'hite hundred-lotter mantra standing coimler-clockwise. All (lie lettere radiate light and have the wisdom natnre of Guru Vajrasattva. The hundrod letters ot the mantra are inseparable from the hundred Buddha Families, While reciting the nianlra. we mentaliv request Vajrasattva to protect us and all livmg beings from the misery of our negative actions and their effects. For this purilication prachce to be effective we must correctiv apply four opponent poxveis. De\eloping regret for the negative actions we have performed in the past is the power of destruction, resolving not li> repeal the action is the power of promise, taking refuge in Guru \'ajrasattva is the power of reliance, and reciting the mantra is the po^\-er of the antidote.

PLBinCATlO's IS SEVEN BOLNUS

We can combine mantra recitation with purification in seven rourds. These are: dispelling negativity from .ilioic, dispelling negativitv from below, destroying negativity at the heart, purification through receiving the vase empowerment, purification through receiving the secret empowerment, purification through receiving the wisdom-mudra empowerment, and puri-

fication through receiving the word ompowcrmont. The first three are general practices and the remaming four are prachces unique to Highest Yoga Tantra. CHIDE TO DAKINI LAPJD

Dispelling negativity from above To practise the first round of medilation. we bcpn bv recollecting the feeling of regret and determination not to commit negative actions in the future. Then we focus our attention on the hundred-letter mantrii at Guru Vajrasattva's heart and generate Strang conviction and faith in Guru Vajrastittva and the power of his mantra. We recite the mantra verbally or mentally seven or more times and then imagine that while light and nectar descend from the mantra letters. They leave through the point of union of Guru Vajrasattva Father and Mother and enter our body through our crown. We visualize all our negative actions and delusions in the aspect of sooty liquid, all our ailments and sufferings in the aspect of pus, blood, and mucus, and all hindrances from spirits in the aspect of snakes, spiders, and scorpions. As our body

fills with light and nectar we imagine that all these impurities are pushed down from the upper part of our body and leave through our lower doors. They descend to the depths of the earth ivhere they enter the mouth of the Lord of Death. We iniagine that he is fully satiated. Our body fills with wisdom light and nectar and transforms into a body of light, free from all faults of sickness, ageing, and death. We meditate on this pure bodv of light single-pointedly.

Dispelling negativity from below We recall our pre\iousl\' generated regret, determination, and faith in the power of this practice to purify negativities, and then we recite the nuntra seven times ot more. As before, we visualize light and wisdom- nectar descending and filling our bodv. We imagine that this causes all our neg,iti\'e ai:lions, sickness, sufferings, and delusions in the form of smoke, pus, bloiid, snakes, spiders, and scorpions to rise up tiom the lower parts of our bodv and leave through our mouth and nostrils. Thev then disperse and disappear completely into space. This method is like cleaning the inside of a dirty bottle. As water is poured in from the top and the water level inside rises, the dirt floating on the surface is forced out through Ihi- mouth of the bottle, leaving it completely clean inside. THE VOCA OF IMMEASURABLE5

Destroying negativity at the heart We \isiialize >ill our b.id

karma, sickness, sulferini;s, and doliisions in the form ot

is instantly dispelled when a light is switched on.

Furificstion through receiving the vase empowerment To receive the vase empowerment and the blessings of Guru \"ajr,i- sattva's bodv', we first recollect the three conditions and recite the mantra for a short time. Then we imagine that light and

wisiiom-nectar descend and fill our entire bodv, purifying our negative physical actions such as killing, stealing, and so forth. We generate a feeling of great bliss and recognize that this feeling is the essence of the vase empowerment. This empowerment ripens the seeds of our generation stage realizations as well as our potential to attain a Buddha's Emanation [3odv.

Purification through receiving the secret empowerment To receive the secret empowerment and the blessings of Guru Vajrasaltva's speech, we first recollect the three conditions and recite the mantra as before. Then we imagine that wisdom light

and nectar fill our bodv. We imagine that all our negative actions of speech such as harsh words, Iving, criticism, and verbal retaliation are purified. This induces an experience of great bliss which is the essence of the secret empowerment. This ripens the seeds of our attainment of the illusory body and our potential to attain the Enjoyment Bodv of a Buddha.

Purification through receiving the wisdom-mudra empowerment To receive the wisdom-mudra empowerment, we recollect the three conditions, recite the mantra, and then imagine

that wisdom light and nectar fill our bodv. purifying our negative actions of mind such as harmful thoughts, wrong views, lack of faith, and disrespect to holy bemgs. The wisdom light and nectar confer upon us the blessings of Guru Vajrasaltva's CULDE TO OAKIM LAND mind and cause us to experience great bliss. This great bliss is till? es^yiice of the vvisdom-mudra empowerment. This empowerment ripens the seeds of our realization of dear light and our potential to attain the Truth Body of a Buddha.

Purification through receiving the word empowerment To receive the word empo>s'erment, we recollect the three conditions, recite the mantra, and then visualize that wisdom light and nectar fill our body, purifying all our downfalls, our broken commitments, and out transgressions of the Bodhisattva voivs and the Tantric vows. The wisdom light and nectar confer upon us the blessings of Guru Vajrasaltva's body, speech, and mind, inducing an experience of great bliss, wliich is the nature of the word empowerment. This ripens the seeds of our completion stage realizations of the Union that Needs Lciirning and the Union of No More Learning.

Sometimes we can practise the first three rounds and at otiier times the remaining four rounds. For practihoners emphasizing meditation on gathering and dissolving the inner n'mds into the central channel il is not necessarv to practise the first two rounds.

Conclusion

When we have finished the meditation and recitation ive feel thdt Guru Vajrflsattva is delighted with us. We imagine thdit he slowly diminishes in si/.e, dissolves into light, and enters inn body through t)ur crown. When he reaches our heart he dissolves into our subtle mind, and our subtle body, speech, .ind mind become one with Vajrasaltva's body, speech, and mind. Wo cin do llio niodit.ilum ,ind recitation of Vajrasattva ^vith the shorl prayers Iroiii the \'ajr,ivogini sadhana or separately with the extensive Vajrasattva sadhana. When we do this practice as one ot the four great pLeliminarv guides, we collect one hundred thousand recitations of the hundred-letter mantra. If we have the opportunity we -ihould trv to do a long retreat on

Vajrasattva. The most important thing is to do this practice

76 THE YOGA OF IMMEASURABLES every day until we perceive signs that our negative actions have actually been purified.

If our prachce of purificahon is successful we may experience recurring dreams in which ive are washing ourselves or wearing new, clean clothes, or we may dream that we are flying, or that unclean substances are being expelled from our body. Other effects of having purified negative karma are that our mind becomes more and more peaceful and it becomes increasingly easy for us to achieve deep experience of Dharma. The Yoga of the Guru

This has Ixvo parls;

1 General explanatitm 2 The pr.ictice of Guru yoga

GENERAL EXPLANATION

Prachsing Guru \ oga sincerelv is reiving on the Spiritual Guide, the root ol the spiritual path. As practitioners of Highest Yoga Tantra, we have a commilment to practise Guru yoga six hmes evi?r\' dav. Guru yogii is an especially poivertul method that enables us to receive the blessings of fhe Buddhss and grestly increases our store of merit. B\ following the Sutra path alone it would take a thousand aeons lo accumulate the vast amouni ot merit needed In atl.iin Buddhahood, but, as Sak\'a Pandita observed, bv wholeheartedly practising Guru voga the same amount of merit can be accumul.Tled in the brief span of one human life. Our mind is tike a field. PuritSing negative karma .iiid accumulating merit are like clearing the field of obstructions and fertilizing it, and meditating on generation stage .md completion stage is like sowing gooci seeds. Ho\\e\er, these seeds will grow into a hardest of realizations onlv if they are watered by .1 rain ,>l t^lossinps from Ibe Md.ims JiiJ Buddlias.

Practising Guru xoga is the means bv which \\e receive these blessings. Training m rfhance upot\ the lipintu.il Guide, a^ explained ji'uliil {'nth in ,'t Cxhui [\

THE YOGA OF THE CVRU

When dlsciplos rely sincereU' upon their Spiritiuil Guide, All the Biiddhas naturallv enter and abide within the Giiru',^ body, And he, delighted with his disciples, .iccepts their offerings And blesses their mental coiitiiiinnii.

At that time, the minds of the faithful disciples

Receive the blessings of all the Buddlias.

Thus mar.is, evil spirits, and dfliisions ivill not harm them And they will naturally ach:e\'e the reali,fations ot the spiritual grounds and paths.

Mam Dharma practitioners, such as Naropa. Dromtonpa, and Geshe Javuhva, have attained instant, pure reali/.ations of Sutra and Tantra through receiving the blessings of their Gurus. Animals are generallv unable fo generate virtuous minds, but occasionally, through receiving the blessings of the fJuddhas, they naturally generate minds such as compassion, love, and

the wish to help others. If this occurs when an animal is alxiul to die its mind will become peaceful and positive, and this will

help it to achieve rebirth as a human or a god. Xagarjuna said that there is no living being who has not experienced the happiness of humans or gods through receiving the blessings of the Buddhas. Whether or not we receive the Buddhas' blessings through

our Spiritual Guide depends upon how we view him or her. If we regard our Spiritual Guide as a Buddha, we will receive the

blessings of a Buddha; if we view him as a Bodhisattva we will

receive the blessings of a Bodhisattva; and if we see him as an ordinar)' being we will receive no blessings. Geshe Potowa said that whether our Guru is precious or not depends upon our own view and not upon the Guru's qualities. It does not matter whether our Spiritual Guide is an actual

Buddha or not. If we lack faith in our Spiritual Guide we will gam nothing from him, even if he is a living Buddha. Con-

versely, if our Spiritual Guide is an ordinary being but we regard him as a Buddha we will definitely receive Buddha's GUIDE TO DAKJNl LAND blessings. Tlie benefits of relying upon the Spiritual Guide and the methods for doing so in thoufthl and deed are explained in detail in Liimrim, it is important that we train in roiiance on the Spiritual Guide in accordance with the Lamrim instructions. Who is our root Guru? As Tanlric practitioners, our root Guru is the Spiritual Teacher from whom we receive the empowerment, transmission, and complete commentan' of our main Yidam practice. Thus if our main practice is V.ijrayogini, our root Guru is the Teacher who gave us the empowerment, transmission, and complete commentary of Vajrayogini. Some Vajrayogini practitioners may have more than one root Guru, but when thev pracdse Guru voga thev should visualize Buddha Vajradharmn and regard him as being the essence of all their Gurus, and with this recognition make prostrations, offerings, requests, and so forth.

THE PRACTICE OF GURU YOGA

This has six parts:

1 Visualization 2 Prostration 3 Offerings 4 Requesting the lineage Gurus 5 Receiving the blessings of the four empowerments 6 Absorbing the Gurus

Visualization

In the space in front of us, arisen from the omniscient wisdom of Guru Vajradharma and inseparable from emptiness, there is a celestial mansion which is square with four doorways, ornaments, and archways. It possesses all the essential architec- tural and ornamental features. In the centre of this mansion there is a precious jewelled throne supported by eight snow- lions. Upon this, on a lotus of various colours, a moon, and a sun cushion, sits our root Guru in the aspect of Buddha THE YOGA OF THE GURU

Vajradharnia. He has a red-coloured body, one face, and two hands, which are crossed at his heart and hold a vajra ^nd bell. He is in the priirie of his youth, adorned with sill< garments and the appropriate jewel and bone ornaments. Around Guru Vajradharnia there are the lineage Gurus. These are arranged in a counter-clockwise sequence, forming a square around Guru Vajradharnia. In front of Guru Vajra- dharnia there is the first lineage Guru, Buddha Vajradharnia. In the sadhana it says Buddha Vajradhara. Buddha Vajradhara and Buddha Vajradharma are the same nature. Here, Buddha Vajradhara is appearing in the aspect of Buddha Vajradharma. To Buddha Vajradharma's left there is Vajrayogini, followed by Naropa, Pamtingpa, and Sherab Tseg The nevt nint lineage Gurus, from Malgyur Lotsawa to Sonam Gyaltsan, are to Guru Vajradharma's left; the next nine Gurus, from Yarlungpa to Wangchug Rabtan, are behind him; the next nine Gurus, from Jetsun Kangyurpa to Ganden Dargyay, are to his right; and the last five Gurus, from Dharmabhadra to Losang Yeshe, are in front of him and to the right of Buddha Vajradharma. The

complete list of the lineage Gurus can be found in the extensive sadhana. From Buddha Vajradharma to Lama Losang Yeshe Trijang Dorjechang there are thirtv-seven Hneage Gurus, but the total number of lineage Gurus can van' for different disciples. For

example, if a practitioner's root Guru is Trijang Dorjechang, Trijang Dorjechang should be at the centre of his or her visualization, in the aspect of Guru Vajradharma. For that practitioner the last lineage Guru would then be Phabongkha Dechen Nyingpo and the lineage Gurus would number thirty-six. There- fore, the number of Uneage Gurus is not fixed. We should visualize Buddha Vajradharma and Vajravogini in their usual aspect. The remaining lineage Gurus are in the aspect of Hero Vajradharma, In the prime of their youth, they have red-colouted bodice with one face and two hands. They

sit in the vajra posture wearing the six bone ornaments. With their right hands they play damarus, and with their left hands they hold at the level of their hearts skulkups filled with nectar. Khalangas rest against the inside of their left elbows. At the

crown of each Guru there is a white letter OM, the svmbol of CUIDF TO niklNl LAND

the body of flll Buddlias; ^it tlicir fhronl there is a red AH, the

symbol iif the speech of all Buddha?.; iind at theit he

Prostration

Focusing on our Spiritual Guide on the central throne, ive generate three recogiiituins: thai he is the embodiment of all Bud- dhas. that hi? is inseparable trom \'ajravot;ini, and that his kindness exceeds that of all other Buddli.is. In this way ue generate deep faith and respect for our Spiritual Guide, With this mind of lailh ,^nd respect ive imagine thai we emanate an infinile number ol r(>|.>liLiis vit mir oiv ii bod\ ivhicli pervade the entire world, and that with these I'inanated bodu's we make ph\sical proslralions to our Guru, At the same time, vvith our palms pressed together, we recite the following praise while con lein plat in^ its meaning:

Vajra Holder, my jewel-like Guru.

Through whose kindness 1 can accomplish

The ^Lii,- of j;riMl bli';-. in .in insl.int,

At your lotus feel humblv I bow.

In this verse of praise our Curu is compared to a wish-granting jewel, because il we develop iiiishakeable faith in him he will THE YOGA OF THE GURU help US to flcliieve thf ivisdum of sponlanoous gre^it bliss. This bliss is the supreme, quick palh to BmJdhahood th.il enables us to t'lillil all our own wishes, ami those of ,ill other sentient beings. The phrase 'accomplish the state of j;reat Hiss in .m instant' mean-'^ that bv practising Guru \i,>v;a purely spontaneous great bliss and Biiddhabood can be attained within the biiet span of oiik.' human life. If we constanllv make prostration? to our Guru with our bociv. speech, and mind, oi er\ moment of our human lite will have great meaning.

Offerings

We make the following se\en offerings:

1 Outer offerings 2 Inner offering 3 Secret offering i Suchness offering 5 Offering our spiritual practice 6 Kusali tsog offering 7 Mandala offerings

Outer offerings

To make the eight outer offerings we recite the offering pravers from the siidhana. As we offer each substance we imagine that countless offering goddesses emanate from the letter BAM at our heart and make the offerings to the Gurus. First innumerable white Ahrghamvajra goddesses emanate, each ore holding a vessel of nectar. These are followed bv white Padamvajra goddesses holding vessels of bathing water, while Pupcvajra goddesses holdmg flowers, smoke-coloured Dhupevajra goddesses holding incense, orange Diwevajra goddesses holding lights, green Gandhevajra goddesses holding vessels of perfume, multicoloured Newidevajra goddesses holding precious bowls of food, and muIticoUiurod Shaptavajra goddesses playing musical instruments. As we make each offering we perform the accompanying hand gesture and recito Ihe pruile ufferinR miintra. Thus, when we make Ihe first offering, nectar fur clnnkini;, we emanate the Ahrghamvajr3 goddesses, perlorm the hand j;eslure oi offering nectar for drinking, and recite OM AHRGHAM PARTI- TZA sOha Then the Ahrghamvajra goddesses are reabsorbed info our heart and we emanate the next set of goddesses, the Padtimvajra gcxidesses, recite the appropriate offering maritia, and perform the accompanying hand gesture. Each of the eight offerings follows the same pattern. Next we offer the ob]ects of en]Ovment of the six senses such as beautiful forms, melodious sounds, and so forth. We imagine that countless Vajra goddesses such as Rupavajra goddesses emanate from the B.AM at our heart to mske the offerings. Each offering thai the Gurus receive causes them to experience unconlaniindled great bliss. The different Vajra goddesses are named after the Sanskrit word for their offering and they all have different aspects. Rupavajra goddesses are white and hold

jewelled mirrors reflecting all the visible forms of the universe; Shaptavajra goddesses are blue and play various instruments such as flutes, Candhavajra goddesses are vellow and hold jewelled vessels filled with perfume; Rasavajra goddesses are red and hold jevvelled containers filled with various foods; Parshavajra goddesses are green and hold an assortment of precious cloths, delightful to the touch; and Dharmadhatuvajra goddesiies are white and hold phenomena-sources svmbolizing the ultimate nature of phenomena. While we visualize these goddesses making the offerings we recite the offering mantras from OIVl AH VA)RA ADARbHE HUM Up to OM AH VAJKA DHARME HUM and perform the accompan\ing hand gestures.

These hand gestures are illustrated in Appendix III, Whenever we make these offerings, we imagine that all Ihe visual forms that exist in Ihe universe transform into Rupavajra goddesses, dll sounds transform into Shaptavajra goddesses, all smells transform into Candhavajra goddesses, all tastes transform into Rasavajra goddesses, all tangible objects transform into Parshavajra goddesses, and all other phenomena transform into Dharmadhatuvajra goddesses. These goddesses make offerings to the assembled Gurus and Deities, to the self-generation, or to the assembly of the Deities of the body mandala. THE VOGA OF THE GURU

Inner offering

To make th

Secret offering

While reciting the prayers from the sadhana we imagine that countless attractive knowledge-goddesses emanate from our heart in the aspect of Vajrayogiiii, These knowledge-goddesses serve as Tantric consorts. They are of three Ivpes: Dakinis of the Twenty-four places, mudras with realisations of generation stage or the first stages of completion stage, and mudras with realizations of the union that needs learning or the Union of No More Learning. The goddesses absorb into one another to become one single Deity, She then embraces Guru Vajra- dharma, causing both ol thom to experience uncontaminatcd bliss.

Suchness offering

Through embracing, Guru Vajradharma Father and Mother experience an uncontaminated bliss that realizes suchness, the emptiness of all phenomena. This realization of indivisible bliss and emptiness is the 'suchness'. ur 'thatnoss', offering.

Offering our spiritual practice

At this point we offer our practice of the Tantric se\en limbs. This is the supreme offering that delights our Guru more than any other. The Tantric seven limbs are our practices of purifying, rejoicing, ultimate bodhichitta, refuge, aspiring bodhichitta, engaging bodhichitta. and dedication. GUIDE TO DAKINI LAND

The seven-limb practice is indispensable for practitioners af Highest Yoga Tantra. According to the teaching of Highest Yoga Taiitra, ultimate bodhichilta is the wisdom of spontaneous bliss that realizes emptiness directly. This is the actual quick path leading to the Union of No More Learning. Before we can realize ultimate bodhichitta we must generate the two aspects of conventional bodhichitta, aspiring bodhichilta and engaging bodhichitta, and these depend upon going for refuge, accumulating merit, purifying negative actions, and making dedication. We Ciin offer these seven limbs with the Tantric seven-limb prayer from the sadhana:

I go tor refuge to the Three Jewels And confess individually all negative actions.

I rejoice in the virtues of migrating beings And hold with my mind a Buddha's enlightenment.

1 go tor refuge until i am enlightened To Buddha. Dharma, and the supreme Assembly, And to accomplish Ihe aims of myself and olhers

I shall generate the mind of enlighlenment.

Having generated the mind of supreme enlightenment

I shall invite all sentient beings to be my guests And engage in Ihe pleasing, supreme pr.ictices of enlightenment.

May I attain Buddhahood li> benefit migrators.

The first four lines of this pra\'er come from the Vnimpimjiuii Taiilra. According to the Highest Yoga Tantra interpretation, the first two lines concern purification, the third lint lOiiceins rejoicing, and the fourth line refers to twining in ultimate bodhichitta. The phrase 'hold with mv mind a Buddha's enlightenment' me.inr. to train in developing the wisdom of spontaneous bliss united with emptiness. This wisdom is the main cause ol the enlishtcned mind nf a Buddha. The first two hnes of the second verse concern Mahayana refuge, and the last two indicate the practice of .ispiring bodhichittii. In the last verse, the first three lines cuncerii engaging Ixidbichttta and the Bodhi- sattva vows, and the last line is a dedication prayer. THE \OGA OF THE GURU

Sometimes we can offer our experience of these se\en limbs bv imagining that our inner evpeiionccs (lansform into .i \ .meiv of offerings such as tlowurs. beautiful j;.irdens. p,irks, iiioim- tains, and lakes. We ciri offer to tlie Gurus anv o\ our virtuous

.ictions such as moral discipline, jiivinp, palienco, mont.il st.ibil- ization, or wisdom. All these offerings of our spiritu.il practice are oilled 'sublime offerings'.

Kusali tsog offering

kiisali' literallv means 'possessor ot virtue', ll is the name gi\on to ver\- special Dharma practitioners, like Shantideva, who appear to engage in little spiiikuil practice but who in lad practise extensively and po\\-erfully in secret. In the kiis.ili tsog offering wt use our imagination to offer our own body rather than offering e\ternal things. Because it is our most precious possession, it is far more powerful to offer our bodv to our

Spiritual Guide bv performing the kusali tsog offering than it is to offer other material things. The kusali tsog offering is said to resemble the secret practices ot kusali Yogis because it is made onlv mentally anc) other people cannot see it. The literal meaning of the word 'tsog' is 'collection'. In this context it reteis to the vast collection of merit that is accumulated by making this offering. There are two \i'avs to offer our bodv to the Gurus and the Buddhas. One way i^ to offer our bodv as a servant, as did Naropa, Milarepa, and Geshe Jayulwa. The other way is to generate a strong and clear determination to offer our body,

mentally to transform it into nectar, anii then to offer it to the

holy beings and give it to all sentient beings. This method is similar lo the 'white distribution' of the 'chiid'. or cufhng', practice, the principal difference being that in the kusali tsog we do not use ritual objects such as a large drum or a thigh- bone trumpet.

Kusali tsog is an especiallv powerful practice of giving that can sever our self-cherishing and self-grasping, A similar effect can also be achieved through the practice of taking and giving, knawn in Tibetan as 'tong len'. Both practices greatly increase our accumulation of merit. CUtDE TO DAKINI LAND

To practise the kusali tsog offering we temporarily abandon our cleiir appearance of being the Deity and resume our ordinary form. Then we generate a special motivation by contemplating the following:

From begmiiiigkss time I Imv taken countless rebirths, and each time I htid a body. Of all lliese bodies m]/ present body is the oniy one that remains. All my previous bodies have disappeared; some were reduced to ashes by fire, some leete buried

in the ground, some were thrown into water, and some were ealen. To have taken all those forms amild have been worthwhile iiz'es, but most if I had extracted some meaning from my past of my lives were ivnsted. To liave taken this present form will prove

just as futile if I do not use this life in a ineaniii^ul way. My main aim is to achieve enlightenment as soon as possible

so that ! can benefit nil living beings. To accomplish this 1 must

use my body to create a great ivealth of merit. WlKther I use it in a meaningful way or not, this body will be destroyed sooner

or later, as were nil my previous bodies. Therefore I must use my body now while I still have the opportunity. The best way to

do this is by practising the kusali Isog. I will transform my body

into nectar, offer it to the Gurus and Three Jczi'cls. and giix it

to all sentient hei)igs. Through this practice I will cut my self-

cherislung and self-grasping mid atlnin Buddhahood in order to

protect nil living ix'i)}gs.

Having generated this motivation, we visualize that our mind

is in the aspect of a letter BAM at our heiirl. Then we develop a strong wish to separate our mitid from our bodv. Our mind, the letter BAM at our heart, transforms into a thumb-sized Vajrayogini, referred to in the sadhana as the 'powerful Lady of Dakini Land'. In this form our mind shoots up from our heart likf an arrow, le.ives our body through the crown of our head, and tlies towards our Guru. Coming face to face with our root Gum, our mind-Vajravogini then increases to the size iif a woman of averiige height. We ret.iiii this form for the remainder of the kusali tsog offering.

Now we transform our old body into a form that is suitable

lo oiler. We im.igiiie th.u wi> iiiin to look back at it and see thdl il has fallen to the ground, where it has become fat and oily. THE YOGA OF THE GLRU and as huge as a mountain. Those who aro oui.iinod shuiild visualize their old bodv in tite aspect of .1 lay fiL>rsi>n ,iiid nol as a monk or nun. As ive mo\'e closer to lliis fii^antic corpse three enormous human heads sponlanenu.^ly appe.ir. They are arranged in a triangle, like three stones arranged to support a cooking pot. We touch the forehead of the corpse with our cur\'ed knilf and instanth the skin pools awav and Iho :-kull cracks open. Tlie skullcap tails aw.iy lo ("orni .1 giaiil iHip. or kapiila, which is placed on the grale ot three human heads. VVu chop the rest of the corpse into pieces and heap those into the skuilcup. The pile of dismembered tlesh and bones in the skullcup is as largi? as a mountain and it is surrounded by an ocean of blood, pus, and other bodily lii|uids. Our mind- Vajravogini stares with wide-open e\'es al the skullcup and the substances inside. As it is inappropriatL- to otter such impure substances to the holy beings, \ve must now hless these subst.inces and transform them into nectar. The blessing of the kusali tsog includes all the profound meaning of the blessing of the inner offering, and the visuali/.i-

tion is ver\' similar. The main difference is that on this occasion we need recite only OM AH HUM HA HO HRIM three times whilst performing the accompanving hand gestures. These >i\ letters, accompanied b\' the hand gestures, contain the four stages of blessing that are found in the blessing of the inner offering. Clearance, usually the first stage, is the last stage in

the kusali tsog blessing and it is accomplished through a hand gesture, Purificatiiin and generation are accomplislied in association with the letters CM AH HUM, and transformation is accomplished in association with the letters HA HO HRIH. When we say OM, the right hand should be made into a fist at heart level. On top of this we place the left hand which is open with the palm (ating outwdrda, tlie lingers pointing upwards, and the thumb tucked in. This gesture symbolizes the wisdom ol clear light realizing emptiness. Generally in Secret Mantra the left side or left hand signifies wisdom realizing emptiness and the right signifies method. Mother Tantras such as Vajravogiiii cmphasizf the devflopmont of the clear light of emptiness, and to remind us of this we should try to begin each physical action with our left. For example, when we start to GLIDE TO DAKINT LAND eat, we should pick up the cutler," with our ieft hand, and recall clear light emptiness. This helps us to maintain mindfulness thrimghout the day. The letter OVI symboliies the ultimate nature of our body, and all other phenomena. By reciting OM, performing the accompanying hand gesture, and briefly meditating on the emptiness of inherent existence of the skullcup and its contents, ive overcome our ordinan,' appearance and ordinary concephons and thereby purify the skullcup and its contents. When we sav AH, ive make a similar gesture but with the left hand in a fist and the right hand upnght. This gesture symbolizes method, indicating Ihe generation of the conven- honallv existent offering contamer. When we focus our mind on the huge skullcup on top of the three human heads, this is similar to generating the skullcup from the syllable AH in the blessing of the inner offering. When we sav HUM, we imagine that from a HUM inside the large skullcup the substances of our former body appear in the form of the five meats and five nectars. At the same time we perform the hand gesture symbolizing the ten substances. To make this gesture the hands are held at Ihe level of the heart with the palms facing outwards, the tips ot the thumbs touching, and the fingers outslrelched. Inside the kapala, there are the five meats and the live nectars. Bv reciting HA HO HRIH we transform them into nectar. The letters HA HO HRIH have the same nature and the same meaning as the letters OM AH HUM which are used to bless the inner offering. Both signify the three Vajra Buddhas: Akshobya, Amitabha, and Vairochana. Akshobva is the Vajra Mind

Buddha, the Buddha whose nature is the mind of all Buddhas;

Amilabha is the Vajra Speech Buddha, whose nature is the speech of all Buddhas; and \'airochana is the \'ajia Bodv

Buddha, who is the essence ol the bo^ii^s of all Buddhas. HRIH and HUM are the seed-letters ol Buddha Akshobva, HA and AH are the seed -letters ot Buddha .Amitabha, and 110 and OM are the seed-letters of Buddha Vairochaiia. In the space directlv above the kapala \\e imagine a blue letter HRIH. This symbolizes the vajra mind, the nature Ol all Buddhas' minds. Tu the right of this letter we visualize a red THE VOCA OF THE GL'RU

lelter HA, the symbol of vajra spwdi, Ihc nature ol

HO, the symbol ot the vajra boiiy. the iiatuie ol all Buddh.is' bodies.

As u-e redte HA HO HRIH tliesc leUcrs moll .md f.ill into the skullciip, mixing n'ith Ihe ten substances. As the letters and substances mix together they transform into nectar possessing; the three ijualities, as explained in the Inner oltenn;;. While reciting HA HO HRIH \ve perform the liand gesture ot clearance, known as the 'Cariida mudra'. This mudra s\mboli/,es the Deih", Garuda. who appears as a terrifying bird. At one time the people of this world were afflicted by many lerrible diseases caused bv harmhil naga-spirits. These diseases were extremely difficult to cure. After being retjuested by Vajrapani, Buddha Shakvamuni manifested as the Garuda and coniplelelv pacified the harmful actions of these malevolent bemgs. To make Ihe Garuda hand gesture we touch the middle finger and thumb of each hand together and then touch the ]oined middle fingers and thumbs of both hands together. The tip of

the right ring finger then crosses on top of the nail of the left

ring finger and both little fingers touch at the tips and point awav from us. The two index fingers point upwards. The spaces niside the tciuching middle finger and thumb svmbiili^e the Garuda's eves, the index fingers are the Garuda's horns, the two ring fingers the Garuda's tucked-in wings, and the two

little fingers symbolize the Garuda's tail. Seeing this hand gesture, naga-spirits remember the Garuda and immediatelv flee in panic. This gesture also drives away the many other spirits who harbour harmful thoughts against

practitioners, as well as the spirits who tr\- to interfere with the blessing of the kusali tsog. Now our old bodv has been blessed and transformed into nectar and is readv to be offered to the holy beings and given to ordinan' beings. First we offer the nectar to the principal guest, our root Guru, Guru Vajradharma. To make offerings to out root Guru, we huld Ihe inner uifering container tit the level of our forehead and recite the offering prayer from the sadhana:

91 Naropa THE YOGA OF THE GURU

I offer this neclar of commilmenl substance To my root Guru, the nature of the four [Buddha] bodies; May you be pleased.

At the same time ive visutilize thai sewn leiidiiij; offering gud- desws, together with many other goddesses, emati.ite from our hearl. With thoir skullcups they scoop up nectar from the huge skullcup and otler il to our root Guru, At the cnii of llie offering prayer we say OM AH HUM seven times. Each time we say OM AH HUM we dip our left ring finger into (he nectar and flick a drop of nectar into space. We imapne that our root Guru is delighted with our offering and accepts it by drawing the nectar through his tongue of v^jra light. This causes hini to expcrienco Spontaneous great bliss. All the offering goddesses then reabsorb into our heart. Alter making offerings to our roof Guru, we offer the nectar to the lineage Gurus of these instructions. Holding the inner offering container as before, we recite the next verse while imagining that many goddesses holding skullcups emanate from our heart. These goddesses scoop up nectar from the huge skullcup and offer it to the lineage Gurus who surround our root Guru. At the end of the verse we say OM AH HUM once and flick a drop of nectar away from us. We imagine that the lineage Gurus are pleased to accept the offering and then we reabsorb the offering goddesses.

Next we hold the inner offering at throat level and focii.s on the Three Jewels, Visua!i;^ing them as in the Lamrim merit field, we make offerings to all the other lineage Gurus of Sutra and Tantra, to the Buddhas, to the Yidams of the four classes of Tantra, and to the Bodhisattvas, Many offering goddesses mani-

fest from OUT heart and scoop up the nectar as an offering tii the Three jewels. We recite the appropriate verse from the sadhana and then, while reciting OM AH HUM, flick the nectar once, Wc imagine that the Three Jewels accept nith delight and the offering goddesses reabsorb. Then we hold the inner offering at heart level and recite the verse to the local guardians. We visuahze all the local guardians, regional guardians, and directional guardians throughout the universe, concentrating especially on those who protect our

93 GUIDE TO DAKINI LAND own country and the area in which we live, or where we are doing retreat We also visualise all peaceful atid wrathful spiriK and nagas, those who help, those who harm, and those who are neutral. Again we emanate offering goddesses who scoup up the nectar and offer it to the guardians. While reciting OW AH HUM we flick the nectar. The guardians accept the offering and the offering goddesses reabsorb. Lastly we hold the inner offering at navel level and recite ihe verse to all the sentient beings in the six realms and in the intermediate state. Again we emanate offering goddesses who give nectar to all these bfmgs. We recite OM AH HUM and flick the nectar once. We imagine that all the guests are completely satisfied and enjoy urcontaminated bliss. All sentient beings receive whatever they wish for - food, drink, beautiful things - and their mental and physical faults are purified. Their environment is purified and transforms into outer Dakini Land, their bodies transform into the form of Vajrayogini, and Iheir minds transform into the supreme inner Dakini Land, the clear light Dharmakaya, After making the offering we reabsorb the offering goddesses and coniemplale that the guests, the offering, and we ourselves are emptv of inherent existence and have the nature of the union of bliss and emptiness.

There are other ways of mentally giving our body. For example, in Ciiirfi- *(i ihc BodlmatlVii's Wm/ of Life, Shantidevj leaches a method of giving our bodv in which we imagine that it transforms into a wish-granting jewel that radiates light throughout the universe, fulfilling the wishes of all sentient beings and causing Ihcm to e\pericnce great happiness and satisfaction,

Man ifJ la offerings

In general 'mandala' nieans 'universe', but a literal translation of the Tibetan i.\]ui\ alenl, 'kvil khor', is 'taking the essence'. By making mandala offerings we create the cause to experience outer and inner Dakini Land, and so ive are taking the essence ol this precious human lite.

In the Ciihi/iifiUiiiiiii Tiuitni Vajradhara says; THE VOGA OF THE GURU

Those who wish for atlaininents

Should nientatlv and skilfullv fill this miivorsu With the seven precious objects. Bv otterinj; thein every day. Their ivishes will be lulHlled,

This reveals the otiering of the mandab. Although it explicitly mentions only se\ on points, implicitly it refers to the full thirty- seven-poinl mandala.

It is important for practitioners to obtain a tiaililional mandala set which consists of a base, throe rings, and a top )ewel. The rings and base are used to support heaps ol rice, or some other grain, which represent the various features of the mandala. Such simple things mav seem useless to those who tlo not know their significance, but thev can be ver\' valuable in the hands of a practitioner who knows how to use them lo accumulate a vast collection of merit.

To construct the thirfv -seven-point niandata we first take a little rice in our left hand and hold the mandala base with th.it hand. With the right hand we scoop up more rice and sprinkle a little onto the surface of the base. With the inside of the right wrist ive rub the base clockwise three times. This svmbolizes punfication of the universal ground. As a result, all rockv and uneven grounds become smooth and level and all our delusions are purified. Then we rub the base three times counter-clock-

wise and imagine that all the blessings of the body, speech,

and mind of all the Buddhas gather into us. We thmk that the whole ground has been blessed and recite the mantra for blessing the ground: OM VAJKA BHUMI AH HUM. We then sprinkle the rice that remains in the right hand onto the base and visualize that the whole universe transforms into a pure golden ground. Then, while reciting OM VAJRA REKHE AH HUM, we place the largest ring on the base and, m a clockwise direction, pour

a ring of nee inside it to represent the precious iron fence. We then place one heap of grain in the centre of the ring to symbol-

ize Mount Meru, visualizing it as a huge mountain made ol precious jewels. Next we take another handful of grain and

place it in a heap in the east, the part oi the mandala base

95 r.UIDF, TO OAKINI LAND ne.iresl to us, Tliis represents tht- eastern contintnt. Proceedinf; clockwise around the nng, we place heaps of grain in the three remaining cardinal directions to symbolize the southern, western, and northern aintinents. Now we make eight small heaps to represent the eight sub- continents. Beginning with the eastern continent and proceed- ing in a clockwise direction, we place one heap a lillle to the left and one a little to the rij;ht of each continent. Then we make tour small piles of grain inside the eastern, southern, western, and northern ciinhncnts to symbolize respectively the mountain ot jewels, the wish-granling tree, the wish-granting cow, and the unsown harvest. We imagine that there are countless conhnents and sub-continents, each possessing their own special wealth of resources and riches. Now we place the second ring on lop of the grains and pour a heap of grain in the east, south, west, and north to reprewnt respectivciv the precious wheel, the precious jewel, the precious queen, .ind the precious minister. We then place a heap of grain in iMch ol the intLTUiedi.ite directions, iouth-easl, south-west, norfh-wust, and north-east, to represent respectively the precious elephanl, Ihe precious supreme horse, the precious general, and the great treasure vase. We imagine countless numbers of each of these filling all of space. Again we take grain and place hiMps clockwise, first in the four cardinal directions to represent Ihe goddess of beauty (east), the goddess of garlands (south), the goddess of music (west), and the goddess of dance (north), and then in the four intermediati; direchons tu represent Ihe goddess of flowers (south-east), the goddess of incense (south-west), the goddess of light (north-west), and the goddess of scent (nurth-east). We imagine that there are countless offering gods and goddesses filling space. We then place the third ring on top of the grains and make a heap of grain in the east for the sun, one in the west for the moon, one in the south for the precious umbrella, and one in the north tor the banner of victory. Wc imagine that all of space is filled with innumerable precious objects.

As we place the top jewel, which is the last thing to be placed on the mandala, we imagine an abundance of other precious jewels and resources enjoyed by both humans and gods. In the THE YOGA OF THE GURU space above Mount Mt?ru there are (lie environmenls of the desire realm gods, and above tliese there are tlie form realms. These god realms transform into Pine Lands and the euiow- ments of the f;ods become pure enjovments,

Ha\'ing cntistructed the mandal.i, u-e t.ike a little rite in (be right hand and hold the base with bofh hands. We imagine that all the mnumerable world systems and e\eryihing mnlamed within them ha\e completeh transtormed into Pure Lands and pure enjoyments. We imagine that all these are present on the base in our hands, and vet the base does not increase in size and the uni\erse does not become smaller. Just as a mirror can reflect huge mountains, or a small television screen can show images of entire cities, so ^ve imagine that ue hold the ivhole universe in our hands. We concentrate single-pointedlv on these countless worlds, resources, and inhabitants, and, with firm laith, offer them all to our Gurus and the Buddhas, While we construct this mandala we should recite the offering praver from the sadhana. When we have recited the long mandala offering praver we can continue, while still holdmg the base, to offer the twentv- three -point mandata. Wo do not need to construct a new mandala because the twentv-lhree precious objects are included among the precious objects of the thirty- seven-point mandala. The twentv-three precious objects are: Mount Meru, the four continents, the eight sub-continents, the seven precious objects (from the precious wheel up to the precious general), the treasure vase, the sun, and the moon. To offer the twenty-three point mandala we recite from the sadhana;

Treasure of Compassion, my refuge and Protector,

1 offer you the mountain, continents, precious objects, treasure vase, sun, and moon. Which have arisen from my aggregates, sources, and elements As aspects of the exalted wisdom of spontaneous bliss and emptiness.

With this verse we make outer, inner, secret, and suchness mandala offerings. The outer mandala is offered by visuali^^ing the mountam, continents, precious objects, treasure \aBe, sun. GUIDE TO DAKJNI LAND

ami moon. THl- inner mandala is offered by mentally transfonn- ing cnir aggregates and elements into the form of the outer mandiila. The secret and sudiness niandalas are offered by imagining that our mind of indivisible bliss and emptiness transforms into the mandala. From the point of view of it having the

nature of great bliss it is the secret mandala, and from the point of view of it being a manifestation of emptiness it is the suchness mandala. If we wish to collect twenty -three-point mandslas as one of the fluent preliminar\' guides we can construct them using the base, with or without the nngs, and recite this verse.

Offering the mandala is the best method to free ourselves from future povertv and to create the cause for rebirth in a Buddha's Pure Land. By making mandala offerings we lessen our attachment to worldly enjoyments and possessions and vs'e actnmLil.Hi' a vast collection of merit. As a result we will experience a gradual increase of our enjoyments, wealth, and good conditions. Our temporarv wishes will be fulfilled and finally we will attain our ultimate goal, full enlightenment. It we wish to experience these benefits we should familiarize ourselves with tho practice of offering the mandala.

Je Tsongkhapa was an enlightened being who did not need to accimiulate merit, but to show a good example to other practitioners he ottered a million niandalas during one of his long retreats in the south of central Tibet, in the cave called Olga Chiilung. For a base he used a flat stone and, through offering so manv niandalas, he rubbed the inside of his wrisl until it was raw and bleeding. Manv practitioners have receued visions of holy beings as a result of offering maiidaias. Kliadrubjo, a disciple of Je Tsong- khapa, would take his mandala base with him wherever he went because mandala offerings were so important to him. After je T-^ongkhapa had passed awa\ khadrubje received man\ i isiims ii[ liini ivliile he was makint; mandala oflerings. The bhikshuni I'almo also emphasized the practice ol mandala offerings and she received a direct vision of .A\ alokiteshvara as a result Whenever Alisha offered a mandala to Tara he would immediateh receive a vision of her, and when Chandragomiii ottered mandalas he received visions ol Avalokilesbvara, Tht'^e examples indicate the power and importance of this practice. THE YOGA OF THE GURU

If we are strongly attached to someoiio or sonu'thiri); \ve lmp imagine th^ object of our attachment on the nund.iLi base,

it transform into a pure object, and tben otter il whik- pravin;;.

'Ma;' [ be tree from all attacbmenC. In a similar wnv wc am offer all tbe otijects of our ignorance, anger, jealousy, pridi-. and so forth. While reciting (he verse from the sadhana we cm offer all objects of our delusions and pr.i\ to be free from Ihose delusions. To make mandala offerings as one ot Ihe groat preliminary guides, we collect one hundred thousand mandala nfterings. At tlie beginning of each session we offer a thirtv-seven-point mandala, and then we count seven-point mandalas. To construct and count se\en-poinl mandala offerings, we place a loosely threaded mala over the lingers of the lell hand, take some rice in it, and then hold the mandala base with that hand. Then we take some rice in the right hand and recite refuge and bodhichifta prayers while constructing the mandala. To do this, wo sprinkle a little rice on the Kise and, with the inside of the right wrist, rub three times clockwise and three times counter- clockwise. IVe then place a heap of rice at the centre of the base, one in the east, one in the south, one in the wesl, .wd one in the north. These represent Mount Meru and the four continents. Then we place a heap of grain in the east for the sun, and one in the wesl for the moon. We then take a little rice in the right hand and hold the base with both hands while reciting the following mandala offering praver:

The ground sprmkled idth perfume and spread with flo\vers. The Great Mountain, four lands, sun, and moon. Seen as a Buddhaland and offered thus, May all bemgs enjov such Pure Lands.

1D.-\M GUKU RATXA M.'\NDALAKAM X'lRYATAYAMl

After reciting the praver we tip the grains towards us into a cloth on our lap. This is counted as one mandala offering and so we move one bead along the mala. We make as many mandala offerings as we wish during each session At the end of the GUIDE TO DAKINI LAND session we make a long mandala offering of (hirty-seven points and Ihen dedicate tfie merits.

Requesting the lineage Gums

This request is made using tVie prayer from the long sadhana. As we recite the prayer we should focus our mind on the Gurus mentioned in each verse, generate strong faith in them, and request their blessings. Our principal retjuest is for the realization of spontaneously-born exalted wisdom, which is the essence of Higliest Yoga Tantra. This wisdom is attained when the verv subtle mind of spontaneous great bliss realizes emptiness, ll is onlv by attaining the spontaneously -born exalted wisdom that Biiddhahood can be achieved in a single human life, and it is because of this wisdom that Highest Voga Tantra is the quick path to enlightenment. This wisdom is the real ultimate bodhichitt.i. When vve tram in methods to develop spontaneously -born exalted wisdom we are practising the fourth offering of the Tantric seven limbs explained earlier. In Song of the Spring Queen, Je Tsongkhapa says:

You who have the characterishc dl the liberation of great bliss, Do not sav that deliverance can he gained in one lifetime Through various ascetic practices having abandoned great bliss. But (hat groat bliss resides in the centre of the supreme lotus.

This clearlv indicates that spontaneously -born exalted wisdom is the heart of T.inlric practice. Other accomplished Yogis such as the Mahasiddh.is Sar.iha, Nagarjuna, Naropa, and Tilopa hax'c also highly priiiscd the realization of spontaneously -born exalted wisdom and eraphosizeci the importance of the practices that lead to its altajnincnl. At this point in the sadhana we request each lineage Guru to bless our mind to help us to attain this essential reali/.ation. Merely gaining an intellectual understanding of the real nature, function, quality, and characteristics of spontaneously- THE YOGA OF THE GURU bom exalted wisdom ivill give us groat en con rage meni to study

and practise the methods to develop it. If we listen to teachings on this wisdom our mind will become h.ippier and more peaceful, our ignorance will diminish, and our desire to practise Highest Yoga Tantra \vill increase. It is important to distinguish between ordinan bliss, the pure bliss mentioned in the Sutras and the lower Taniras, and ihc Spontaneous bUss described in Highest Yoga lantra. We should also understand the difference between the bliss achieved through generation stage practice and the spontaneous bliss achieved through completion stage practice. Bv studying authentic commentaries on completion stage practice we ivill come to understand what spontaneous bliss is, and therehv understand the real nature and function of ultimate bodhichilta. More detailed explanations on these essential pomts can be found m Gear iighl of Bliss.. In Ch'iJr Liglit of Bhss four distinct experiences of great bliss are explained. The foremost of these is spontaneous great bliss.

It is only through attaining a mind of spontaneous greal bliss realizing emptiness thai i\e can achieve Buddhahood. Through completion stage meditation we can cause the subtle winds to dissolve into the indestructible drop insido the central channel at the heart. Then, when the bodhichittas melt within She central channel, we experience great bliss. Several levels of bliss are generated in this wav. but the most sublime is spontaneous great bliss. When spontaneous great bliss realizes emptiness, either directly or conceptually, this wisdom is called 'spontaneouslv-bom exalted wisdom'. We should trv to understand the

importance of this wisdom and how it is attained. The main purpose of Tantric practice is to develop this wisdom. When we generate an intense wish to attain this special realization we request our Gurus to grant their blessings to help us to do so. We should firmly believe that the living Gurus are sitting in front of us and cultivate strong faith in them. As we recite the words of request we concentrate on their meaning and imagine that the Gurus listen attenhvely. After reciting the last verse, to Losang Yeshe Trijang Dorjechang, wo focus our mind on our root Guru on the central throne and recite the following two verses: GUFDE TO DAKtNE LAND

My kind rool Guru, Vajradharma, Vou ate the embodiment of all Ihc Conquerors Who grant the blessings of all Buddhas' speech,

I request you, please beslow the spontaneously-born exalted wisdom.

Please bless me so that through the force of meditation On the Dakini yoga of the profound generation stage, And the central channel yoga of the completion slage,

1 may generate the exalted wisdom of spontaneous great bliss and attain the enlightened Dakini state.

We should not be Stitisfied wi[h merely reciting these requests. We should make a strung determination actually to engage in the practices of generation stage and completion stage. This is because ihe attainment of the enlightened Dakini State, Biiddhahood, depends upon spontaneously -born exalted wisciom, which depends upon the central channel yoga of completion stage, which in turn depends on the self-generation practices of generahon slage. Having understood the purpose of the two Tantric stages, we should conclude our request bv making a strong determination to pracHse them.

Receiving the blessings of the four empowerments

The first of the four empowerments i* the vase empowerment,

through which we receive the bles>ings of all Buddhas' bodies. This empowerment purihes the negative karma we have created with our body and sows the seed for us to attain generation stage realizations and the Emanation Bodv of a Buddha, Through the second empowerment, the secret empowermt'nl, WB receive the blessings of all Buddhas' speech. The secret empowerment purities our negati\e karma ot speech and is a cause to attain (he illusorv Ixxlv of completion stage and the Complete En|Ovment Bodv ot a Buddha. Through the third empowerment, the wisdoni-mudr.i empowerment, we receive the blessings of all Biuidli.is Tiimd, This empowerment purifies the negativities of our mind and is a cause to attain the dear THE YOGA OF THE GURU light of completion stage and tKe Truth Bodv of a Buddha. The fourth empowerment, the fredous word empoivermert, bestows upon ut. itie blessings of all Buddhas' body, speech, and mind, purifying all negative actions of our bcid\-, speech, and mind and causing us to attain the Union that Needs Learn- ing and the Union of No More Learning. We lake the four empowerments to obtain these blessings and realizations. We receive the four empowerments directly from our Guru during the actual Highest Yoga Tantra empowerment. The purpose of receiving the blessings of the four empowerments when we practise the sadhana is to prevent the blessings we received directly from our Guru from degenerating. First we request our root Guru to grant the four empoivei- ments bv reciting the following praver three times:

I request you O Guru incorporating all objects of refuge. Please grant me your blessings. Please grant me the four empowerments completely, And bestow on me, please, the state of the four bodies.

Then we \isuali2e that, from the OM at our Guru's forehead, ravs of while light and nectar radiate. Each tinv particle of the light and nectar appears in the form of a radiant white letter

OM. which is the essence of the bodies of all the Buddhas. The light and nectar dissolve into our forehead, purifying the negahvities and obstructions of our bodv. We receive the \'ase empowerment and the blessings of our Guru's bodv enter our body. These cause the seeds of the generation stage realizations and the Emanation Bodv to ripen. From the letter AH at our Guru's throat, rajs of red light and nectar radiate. Each particle of the light and nectar appears in the form of a red letter AH, the nature of all Buddhas' speech. These dissolve mto our throat, purifving all our negativities of speech. We receive the secret empowerment and the blessings of our Guru's speech enter our speech. These cause the seeds of the illusorv bodv and the Enjoyment Body to ripen. From the letter HUM at our Guru's heart, rays of blue light and nectar radiate. Each particle of this light and nectar appears in the form of a radiant letter HUM. the nature of the mind of all Buddhas. The blue light and nectar dissolve into our heart. GUIDE TO OAKJN] LAND

purifying all negativities of mind. We receive the wisdcm- niudra empowerment and the blessings of our Guru's mind enter our mind. These cause the seeds of the dear light of the completion stage and the Truth Body to ripen. From the letters OM, AH, and HUM st the three places of our Guru, white, red, and blue light rays and nectar radiate and dissolve into our three places, purifying the negativities and obstructions of our body, speech, and mind. We receive the fourth empowerment, the precious word empowerment, and the blessings of our Guru's budv, speech, and mind enter aur bodv, speech, and mind. These ripen the seeds of the Union that Needs Learning and of the Union of N'o More Learning. FinalJv we recite (he following brief request to our Guru three times:

I request you my precious Guru, the essence of all Buddhas of the three limes, please bless my menial continuum.

If we wi^-h to do the groat preliminar\' guide of Guru yoga, we can recite this request a hundred thousand times. Alternatively we can recite the same number of either the name mantra of our Guru or the mantra of Guru Vajradharma: OM AH GURU VAJRADHARMA SARWA 5IDDHI HUM HUM.

Absorbing the Gurus

As a result of ihib request, the celestial mansion dissolves into the lineage Gurus and the lineage Gurus, together with their thrones, dissolve into each other. Beginning with Buddha Vajra- dharma, each Guru dissolves into the Guru to his left. Finally the last lineage Guru, Losang Yeshe Trijang Dorjechang, dissolves into our root Guru. Out of his affection for us, our root Guru develops a wish to unite with us, and we from our side also wish strongly for this to happen. We imagine that our Guru melts into red light from below and above, diminishing to the size of a thumb. He then enters through our crown and descends through our central channel fo our heart, where he mixes inseparably with our mind. Since the essence of our Guru THE YOGA OF THE GURU is spontaneously-born exalted wisdom, we imagine that by merging with him our mind also transforms into spontaneously- born exalted wisdom. We concentrate single-pointediv on the feeling that we have unifed with our Guru's mind of spontaneous great bliss. This meditation is definilivc Guru yoga. It is the heart of Tantric practice. TJie Yoga of Self-generation and the Yoga of Purifying Migrators

THE YOGA OF SELF-GENERATION

This viiga is explnined in three parts:

1 Bringing llie three boiriics into the path 2 Checking meditation on the mandala and the beings

within it 3 The actual meditation of generation stage

Bringing the three bodies into the palh

This has two parts:

1 General explanation 2 The practice of bringing the three bodies into the path

General explanation

In the voga of self-generation, the three bodies that are brought inlii Ihe path are the basic truth l\>dv, the basic enjovment body, and the basic emanation body. These are so called because they are the bases from which the resultant bodies of a Buddha will develop. Buddhas have three bodies: the Truth Body, or Dharm.ikava; the Eiijo\ ment Bodv, or Sanibhogakaya; and Iht- Emanation Bodv, or IS'irm.inakav.i. The Trtilh Bodv IS the oiiiniscieni mind ot a Buddha, \\'hich is mi\eii inseparably with emptiness. This mind is experienced onlv by Buddhas.

The Enjoyment Body is a Buddha's subtle Form Body. It can be seen only by Superior Bodhisattvas and Buddhas. The Emana- tion Body is a Buddha s pross Form Bodv, It can be st'i?n even by ordinary beings. The actual Truth Body, the actual Enjoyment

106 THE YOGAS OF SELF-GENERATIOM AND rURirvINC; MIGRATORS

Body, and the actual Enuniilion Bodv arc possessed only b\ Buddhas, These three bodies are called (he 'three resiill.inl hoiiies' or the three results of purification'. The basic truth body is our clear lij;ht ot sleep and our clear light of de.itb. At the moment, neither of these mjnds is ,iii actual Truth Bod\-, but lhe\ are the b^ises ot the actual Irutli Body because thev are similar in aspect to the Truth Bod\' and they are the bases that are brought into the path and transformed into the actual Truth Bodv of a Buddha, The basic cn)0\nient bod\' is our dream bod\ and our intermediate sl.ite, or bardo, body. They are the bases of the En|o\ment bod\ because they are similar in aspect to the Eniovment Bodv, Bv bringing the dream body and the intermediate state bodv into the path we can e\entuallv transform ihecn into the actual

Enjovment Bod\' of a Buddha, The basic emanahon bodv is waking from sleep and rebirth. They are the bases of the actual Emanation Body because they are similar in aspect to the way in which an Emanation Bodv develops, and because bv bringing v^'aking and rebirth info the path we will eventuallv achieve the actual Emanation Body oi a Buddha, The three resultant bodies of a Buddha, the actual Truth Bodv, the actual Enjovment Bodv, and the actual Emanation Body, are achieved through the generation and completion stage practices of Highest Yoga Tantra, First w'e must attain the three bodies ot the path, ultnn.ite example clear light, which directly prevents ordinary death; the illusory body, which directlv prevents ordinary intermediate state; and the gross Deity body that arises from the illusory body, which directly prevents ordinary rebirth. These three bodies of the path are achieved through completion stage practice. To achieve the three bodies of the path we need to train in bringing the basic truth bodv into the piith thai pre\enls ordinary death, bringing the basic enjovment bodv into the path that prevents ordinarv intermediate state, and bringing the basic emanation bodv into the path thai prevents ordinar\' rebirth. We can meditate on bringing the three basic bodies into the path according to generation stage or according to complehon stage. Before we achieve actual comptehon stage realizations we need constantly to improve our meditation on bringing the CU[DE TO DAK[N[ LAND three basic bodies inlo the path according to generation stage. Once we have gained e\periencc in tliis, and have also achieved some experience of completion stage, we should emphasize the meditations on bringing the three basic bodies into the path according to completion Stage. Finally we will achieve the actual three bodies of the path. To siimmari?e, the bases that need to be purified are death, intermediate state, and samsaric rebirth; the methods to purif\' these are the three bodies of the path and the prachces of bringing the three basic bodies into the path, and the results of purification are the three bodies of a Buddha. Since beginningless time, we have experienced an uninterrupted c\de of death, intermediate state, and rebirth. For as long as we remain in this c\'clic state we shall be imprisoned within samsara and we shall continue to esLperience mism- without choice. Until we purify death, intermediate state, and rebirth, we will not achieve Buddhahood, The principal function ot the generation and completion stages is to purify these three states and thereby to .ittain the three resultant bodies. This is done by engaging in the meditations on bringing the three basic bodies into the path.

The practice of bringing the three bodies into the path

This has three parts:

1 Bringing death inlo the piilh of the Truth Body 2 Bringing the intermediate state into the path of the Enjoyment Body 3 Bringing rebirth into the path of the Emanation Body

Bringing death [nto the path of the Truth Body

This practice has three main functions: it purifies ordinar)' death, it causes the realization of clear light to ripen, and it increases our accumulation of wisdom. In this meditation, we cultivate experiences similar to those we experience when we die by imagining that we perceive the signs that occur during the death process, from the mirage-like appearance to the appearance of clear light. THE YOGAS OF SELF-GENERATIOK AND ?URIFVI\C MIGRATORS

Having requested our Guru to bless our mind and imagined that lie has entered our heart, we develop three recognitions: that the nature of our Guru's mind is Ihe union ol great bliss and emptiness, that our Guru's mind lias mixed inseparably with our own mind, transforming it into the union of great bliss and emptiness, and that our mind of groat bliss is in the aspect of a red letter BAW at our heart. We meditate on this for a while. Then the letter BAM begins to increase in size, gradually melting our body into blissful red light, just as warm water melts ice when it is poured onto it. The BAM expands until it has absorbed our whole bod\', ConlinuJng to expand, the letter BAM gradually absorbs our room, our house, our luwn, our countn,', our continent, our w'orld, and finally the whole universe, including all the sentient beings who inhabit it. E\'ery- thing is absorbed and transformed into an infinitely large letter

BAM that peri'ades the whole of space. This BAM is the nature of our mind of great bliss and emptiness. We perceive nothing but this letter BAM and we meditate on this single-pointedly for a while. We think, 'I have purified all sentient beings together with their environments'. After a while the letter BAM begins to contract, graduallv gathering inwards from the edges of infinite space and leaving behind onlv emptiness. It becomes smaller and smaller until there remams onh' a minute letter B.AM. Then this tin\' letter BAM graduallv dissoKes from the bottom up to the horizontal line at the head of the B.\\\. During this process we imagine that we undergo experiences similar to those experienced bv a dying person. At this point we perceive the mirage-like appearance that arises due to the dissolution of the earth element. The head of the BAM then dissolves into the crescent moon and we perceive the smoke-like appearance that arises due to the dissolution of the water element. The crescent moon then dissolves into the drop and we perceive the sparkling- fireflies-like appearance that arises due to the dissolution ot the fire element. Then the drop dissolves into the nada and we perceive the candle-flame-like appearance that arises due to the dissolution of the wind element. These four appearances are the inner signs that our four GUIDE TO [>AKINI LAND bodilv elements have dissolved. When we die, the four eleiTifiil'i that make up our bodv gradiialK absorb one into another and. because of this, we experience these four signs. Normally when the fourth sign of the death process; the candle- flame-like appearance, is perceived, all gross memory, gross inner winds, and gross appearances cease and the external breathing stops. At this point in the meditation all ihat remains is the nada. Alter a while we imagine that we experience the fifth sign, ihe niind of white appearance. With each succeeding dissolution the mind becomes increasingly subtle. When the lower cur\e of the nadd dissolves upwards into the middle curve we experience the mind of red increase, and when the middle cur\'e dissolves intu tiie upper curve we experience the mind of bliick- near-attsinment. Finally the upper curve dissolves into emptiness and we experience the most subtle mind, the mind of clear light.

At this point we should have four recognitions; (1) we imagine that our mmd of clear light has actually manifested and thai it is e.\periencing great bliss. (2) only emptiness appears to our mind. (3) this emptiness is ascertained as emptiness of inherent e.vistence, (4) we imagine thai we have achieved the

Truth Body of a Buddha and think, 'I am the Truth Body'. We then meditate on the mind of clear hj;ht whilst trying to maintain constantly these four recognitions. Without being distracted from the main meditation, from time

!u time we should use one part of our mind ti' check thai none of these recognitions is missing. If we find thai we have lost one or more of them we should appiv skilful effort to re-esl.ib- lish them. If we meditate in this way e\'er\' dav, even with weak concentration, w'e will gather an accumulation of wisdom.

An accimuilatimi of wisdom is defined as an\- virtuous mental action Ihat principally causes the attainment of a Buddha's

Truth Bodv. An accumulation at merit is defined as anv virtuous action thai principalK causes tlie attdmmenl of a Buddha's Form Bodv. B\ completing these Iwo accumulations we will achieve Buddhaiiood.

For the begniner there is .i simplified meditation on bringing death into the path. When we have dissolved the nada into

110 THE YOGAS OF SELF-GEM ERATIOM AND rUKUVINC. MICRATOK'^ emptiness we imagine that ive perceive t!ie eighth sign, the dear light, and we imagine th^t this mind is experiencing great bliss. Then, with this mind of bliss, we ricditato on emptiness. Without losing this experience of llie blisr.hil mirid of clear light mediljtini; on emftim? ss, with oiio p.nl of ovir mind wv imngiiie thai our mind of Miss h>is completeK mixed ivilh emptiness like water mixing ivith water, and we identify this union of bliss and emptiness as the Truth Bod\-. We then medilale oti this single-pointedly.

When, throiigii comflotion staj;e meditation, we arc able lo cause our inner winds to enter and dissolve \\-ithin the central channel at the heart channel wheel. \\e experience the isolated mind of example clear light. Once we have achieved this realization, our death will no longer be an uncontrolled, samsaric process. We will be able to control the (process of dving by transforming the clear light of death into the mind of ultimate example clear light. This is the ijuick path lo Buddhahood, When we arise from this clear light, instead of entering the ordinarv intermediate state with on intermediate state bodv, we attain the illusory bodv. From this subtle illusorv bodv. instead of having to take an ordinarv rebirth, we emanate a gross Deitv body similar to the Emanation Body of a Buddlio. In summarv. from the moment ue attain ultimate example clear light \\e will be able to control death, intermediate state, and rebirth. The dttainment of ultimate example clear light depends upon training in mecHitation on bringing death into the path of the Truth Bodv. To meditate on bringing death into the path of the Truth Bodv we must first prevent all ordinary' appearances bv perceiving ever\'thing as emptv. This emptiness should be identified as emptiness of inherent existence, and we should imagine that our mind merges with this emptiness. Then, with a feeling that our mind is completeh' one with emptiness, we trv to develop the divine pride ot being the Truth

Body. If we are successful in this meditation our meditations on generating ourselves as a Deity will also be successful. Once a prachtioner told Longdol Lama that, even though he

tried hard to generate himself as a Deity, he was still conscious

of his ordinarv bod\ , his friends, his house, and all the things he usually did. He asked what he should do to correct this. CUrDE TO DAKTNl UAf^D

Longtful L.imfl replied that he could solve Ihe problem by training in the medildtion on bringing death into the path of (he Truth Body. Bv imaginjiig that everything dissolves into emptiness, ordinary appeiirances will be overcome and this will make

it easv lo generate nevi-, pure appearances.

Bringing the intermediate state into the tath OF the Emjoyment Body

Immediately after an experience of clear light has ceased and the mind has become slightly grosser, a subtle body manifests. For an ordinary being, a dream body arises when the clear light of sleep ceases, and a bardo body arises when the clear light of death ceases. For a Taiitric practitioner, the impure illusorv bod\ arises from the mind of ultimate ex.imple clear light, and the pure illusorv body arises from the mind of meaning clear hght. For a Buddha, the Enjoyment Body arises from the clear light of the Imth Body, When we meditate on bringing death into the palh of the Truth Body, we develop divine pride thinking, '1 am the Dharmakaya'. While maintaining this divine pride, one part of our mind should think, 'If 1 remain onlv as the Truth Bodv 1 cannot benehl sentient beings because Ihev are unable to see

this Bodv, I must therefore arise in a Form Bodv, a Buddha's Enjoyment Bodi'. With this thought we imagine that, from the clear light of emptiness, our mind instanih transforms into an Enjovment Bodv In the aspect of the red letter B.\M, IVe generate divinf pride thinking, 'I am the Enjovment Bodv' and meditate brietlv on this feeling ot being the Enjovment Bodv, At this stage it is more important to meditate on the feeling of being the Enjov- ment Bodv ot a Buddha than it is to dwell on the thought that we are in the aspect of

The n.Hure of our mind is great bliss and its aspect is a red letter BAM, The letter BAM has three parts: the BA, the drop, and the nada. These symbolize the bodv, speech, and mind of the bardo being and the body, speech, and mind of the Enjoy- ment Body. This demonstrates llut meditation on tiringing the intermediate state into the path purifies the intermediate state THE YOGAS OF SELF-GENERATION AND PURIFVIMG MIGRATORS anrf causes the ripening of the illusory body, whicli eventually transforins into the Enjoyment Body of a Buddha.

Bringing rebirth into the path OF THE Emanation Body

For ordinan- beings, the waking state arises from the dream body, and after death their next rebirth arises from the hiirdo body. Similarly, for Tantric practitioners, the gross Deity body arises from the illusor\' body and, for Biiddhas, the Emanation Body arises Irom fhe En|oyment Body. When we meditate on bringing rebirth into the path of the Emanation Bodv, we imagine a similar process. While we are in the form iif ihe red letter BAM standing in space, which we identify as being the

Enjoyment Body, another part of our mind thinks, 'If I remain onlv in this form I will not be able to benefit iirdinarv beings because thev are unable to see a Buddha's Enjoyment Bodv.

Therefore, I must be born in an Emanation Body so that even ordinary beings can see me'. With this motivation we decide to look for a place in which to take rebirth. Looking doivn through the space beneath us v.c see two red EH letters appearing from the state of emptmess, one above the olher. These transform into a phenomena -source, which is shaped like a double tetrahedron and stands with Its line hp

pointing downwards and its broad neck lacing upwards. There is an outer tetrahedron, which is white, and an inner one, which is red. They are both made of light and so they interpenetrate without obstruction. Looked at from above, the top of Ihe double tetrahedron resembles a sin-foinled star, with one point of the inner tetrahedron pointing towards the front and one point of the outer tetrahedron pointing towards the back. The triangular segments at the front and the back are empty, but in each uf the four remaining segments there is a pink joy swirl spinning counter-clockwise Inside the phenomena-source there appears a white letter AH which transforms into a white moon cushion. Standing around the edge of the moon cushion there ore Ihe letters of the thrce- OM mantra: OM OM OM SAKWA BUDDHA DAKINIYE VAjRA

WARNAMYE-: VAJBA BEKOTZAMYfc I lUM HL'M F fUM PHAT f'l iAT GUIDE TO DAKIN

PHATSOHA. The letters arc r

chitta i)f Father Heruka and the red mantra garland symbolizes the red bodhichitta ot Mother Vajrayogini. Because the mantra garland is reflected in the moon, the moon is tinged with red. The moon and mantra garland together symbolize the union of the germ cells of the father and mother at the moment of ciinireption,

Juslbeforeabardo being lakes rebirth it sees its future parents having intercourse. Similarly, we, in the aspect of the red BAM, observe below us the union of Father Heruka and Mother Vajrayogini in the svmbolic forms of the moon and mdntra garland, and we generate a strong moli\ation to take rebirth there. With this motivation we, the letter B.AM, descend and alight upon the centre of the moon inside the phenomena-

source. This is similar to a bardo being taking rebirth in the

womb of its future mother. From the letter B.AM and the mantra garland, ravs of light

radiate throughout space. On the tip of each rav there is a Deitv ol Hcriika's mandala. These Heroes and Heroines bc'^tow blessings and empowerments upon all beings throughout the universe. Thev purilV all samsaric beings and those who have entered solitarv nnvana, together with their environments, and

transforni them into pure beings in \ajravoginis Pure L.irid. Then the transformed beings, their ivoriuis, the phenomena- source, and the moon cushion all melt into light and dissolve into our mmd, the letter B.AM. This and the mantra garland then insi.iniU iran^form into the supporting mandala and the supported Della'^ ot \'a|ra\ ogini. We become Vajrayogini ivith a pure body, speech, and mind, abiding in the Pure Land ot Vajrayogini and experiencing pure enjo\inents. U'e think. Now

1 am born in I'ure Dakini Land as Buddha Vajravogim's Em.ni.ition Body', We hold this recognition tirmlv and meditate on it lor a while. THE VOGAS OF S£LF-GEMERAT10\ A\D [LRIIVISIG MIGRATORS

Checking meditation on the maiidal.i .ind

the beings within il

Witli the divine pridi' ot K'inj; tlio Eman.ition Hiid\- nl Buddha Vfljrayogini, and viewnig our em jronnii-'nt as I'lire Uakmi L.ind, we iiiMv improve our clear appearance Lif the mandal,i and tlie bt'ings within it bv contemplating the Inlkiwiog.

The iihvuMii r> siippoitcii bi/ a viifit iDid cxlcufivc I'li/ni ;ivuiiii.

icliicli i5 a5Cii oilircli/ of liiiicMriulil'lc ztijrtiy. Eiidi fiijia ccn-'ht} oi vap'a-shapcd ahmii.. Ei\chis-i)ii; the c))tirc vnjrn ground

is Ihc ciraihn vnjrn fcficc. The peij)ii fence has three im/crs of hu_-!e fi--'e'f

I'lijrii fence there is the vajni ciniopi/, lehich senvs ns n leiling.

Above thif there is the eone-shnped vajrn tenl. The impenetrable canopy a>id tenl, u-hieh have the shape of a Mongolian lent, arc also composed of vnjras. Each vafra is composed of tiny atoni-

liltc vajriii, zohich allow no interivning space. Although nil the

filly z'liirii-atonif. iire clear and distinct, not one single atiim can

be remo'oed. The eairn gronnd. fiance, canopy, and tent are bine nt colonr and arc entireli/ surrounded k/ fixv-coknired flames of li'isdom-fire lehieh sieirl connler-chckwise. The flanies are real and have the power to protect us from all liarm from einl •p:rils

By repeatedly contemplating the details of the protection circle, the claritv ol our visualijation will gradu.ilU improve iind we will develop firm conviction that the protection circle actu-

ally exists and is effective in protecting us from harm and hind- rance. We continue our checking meditation:

lust inside the protection circle, situated in the cardinal and intermediate directions, there are the eight great charnet grounds.

The eastern chaniel ground is called Ferocious One, the northern ground. Very Dense Torcst, the western ground. Blazing Vajra, and the sonthern ground. Possessing Bo'ie and Marrow. In the

south-east the eharnel ground is called Auspicious Guardian, in CUIDE TO DAKFMr LAND

the fciilh-wcft. Fearful Dnrkii

Souml Kill Kilt, mill in the iiorlh-ensl. Wrnlliful Laii-^lilcr. Each

chariiel ground lias eight features: a tree, a direclio'ial guardian,

a regional guardian, a lake, a nagn, a cloud, a fire, and a slupa.

In the eastern charnel ground the tree is called Naga Tree. At

lis foof IS Ihe guardian of the east called Indra. He i$ yellow, holds a jyajra and ikullcup. and tides a white elephant. At ihe

top of the tree there is a white regional guardian called Elephant

Face. Below there is a lake called Waler of Compassion in which

there fS a white naga called Increasnig Wealth. In the sky above

there is a cloud called Making Sounds. A fire called Wisdom Fire blazes at the base of a precious mountain called Mount Meru. At Ihe crest of Ihe mountain there is a while stupa called Stupa of Enlightenment.

Ill the iwrtliern charnel ground Ihe tree is called Ashiila. At

its foot is the guardian of the north called Vaishravana. He is yellow, holds a mongoose and skullcup. and rides on the bock of a man. At the top of the tree there is a yellow regional guardian called Human Face. In the lake below there is a naga calkd fogpo.

and ill the sky above there is a cloud calkd Making Loud Sounds.

A fire of wisdom blnies at the base of a green mountain called Mandara. At the crest of the mountain there is a white stupa. In the tvcstern chamel ground the tree is called Kangkela. At

its foot is the guardian of the west called Water Deity, or Varune in Sanskrit. He is white with a hood of sez-en snakes. He holds a sniAe-rope and skullcup and rides on a crocodile. At Ihe top of

the tree there is a red regional guardian called Crocodile Face-

In the lake below there is a blue naga called Karakota. and in the

sky aboiv there is a cloud called Wrathfid. A fire of wisdom blazer at the feisc of a white mountain called Kailash. At the crest

of the mountain there is a white stupa.

In the southern charnel ground the tree is called Tsula. At its foot IS the guardian of the south called Yama. He is blue, holds a staff and skullcup, and rides on a buffalo. At the top of the tree there is a black regional guardian called Buffalo Fuce. hi the lake Mow there is a white naga calkd Lotus, and in the sky

above there is a cloud called Moviiig. .4 fire of wisdom biases at the base of a yellow mountain called Malaita. At the crest of the

mountain there is a white stupa. THE YOGAS OF SELF-GENERATION AM) rL'Rli-M\G MIGRATORS

111 the foiitli-Ciiitcni cimnicl ^^loumi the lice is cillcil f^nniiizn.

At its foot is tlic gtiardiivi of the soutli-casi calk'ii Fiic Dcitt/, or fi<;iii in Saiifkrit. He is rcit. Iiolds a iiuiln, a long-neciicii vase, mid a sl

At the creft of the nioiintaiu there if a zebite flnpa.

hi tlie soiilh-ieeftern cliarnel ground the tnv is ealled Padre- i/ii.-s'n. At itffoot iS the guardian of the foulh-west ealled Possess- irg a Rosaiy of Human Headf. or Kanhiva in Sanskrit. He is imkeil. bhie in eolour, hohts a fword and fkullciip, and rides an a zombie. Al the fop of the tree there is a blaek regional guardian etillcd Zombie h'aec. In the lake hcloiv there if a lehite naga ealled

I'offesfiiig Lineage, and in the fki/ above there is a cloud called Dcfceudiiig. A fire of zvifdom Mazes al the base of a leliite iiiountain called Possessing Siioie. At the crest of the iiioiinlaiii there is a lohitc sliipa.

Ill the iiorth-zecsterii charnel ground the tree is called Parthipa.

At its fool is Ihe guardian of the north-ioesl called Wind Deity, or Vaiiiiii! in Saiifkrit. He is smoke-coloured, holds a yellozo banner and skullcup, and rides on a deer. At the top of the tree

there is a green regional guardian called Deer Face. In the lake below there is a red naga called Boundless, and in the ski/ above

there is a cloud called Wrathful. A fire of wisdom blazes at Ihe base of a blue mountain called Mountain of Glory. At Ihe crest

of the mountain there is a white stupa.

In the north-eastern charnel ground the tree is called Sadota.

At its foot is the guardian of the north-eiist called Ishvara. He is while, holds a trident and skulkiip, and rides a bull. At the top

of the tree there is a while regional guardian called Bull Faee. In

the lake below there is a while iiaga called Great Lulus, and in

Ihe sky above there is a cloud called Uniiioring. A fire of wisdom blazes at Ihe base of a black moiiiitain called Great Power. At the

crest of Ihe mountain there is a white stupa. In each of the eight charnel grounds the regional guardian holds a red iriangular-shaped torma and a skullciip. and sits in Ihe lop of the tree with the upper half of his body emerging above Cl'lDE TO DAKINI LAfJO

each the III!.' i> rill I f/ics. The Uikf, fire, iind sliipa in of duiniel

gnniiidf have tin- fame name^ iis Ihon' in Hie eosleni charnel

i^roiiiid. Ill udditioii to these eight fiatures, in each charnel

gnni'id there are viirioiif creatures such ns crows, owls, eagles, foxes, snakes, and bull-headed snakes, as well as other nmni^sla- Hoiis such as spirits, zombies, and fiesli-eating spirits. There are also many different Tinlric meditators in the aspect of humans and gods, and many Yo^is and Yoginis tnanifesling in various ^ifnis. Everi/thing inside the charnel grounds, including the

lakes, clouds, and animals, (S nit einaimtion ofVajrayogini.

in general, the eigtit directional guardians and the eight regiunsl guardians are worldly deities who control the eight

directions of this world 3nd all the major regions mthin it. In

the MaKakala sadhana it says that each directional guardian has a retinue of a hundred thousand, and this is true also of the regional guardians. The directional guardians are like officers of the whole couritr\' and the regional guardians are like district officers who control regions within Ihe country. In addition, ever\' citv, town, and small village has a local guardian spirit who controls that are.i. Usuallv thev trv to help the humans living there, but sometimes, due to discontent or anger, thev cause problems such as hail storms or hurricanes. The directional guardians and regional guardians in the charnel groi.nds of Vajravogini's mandala, however, are not worldlv deities but emanations of Vajrayogini. in the preliminary tornia offering prayer in the self-initiation sadhan.i, eleven different assemblies of guardians are mentioned, such as the gods, nagas, givers of harm, and so forth. The directional guardians and regional guardians in the charnel grounds appear in these eleven different aspects. Some appear as gods, some as nagas, and so forth. When we offer tormas to the mundane dakas and dakinis we invite these eleven groups from the eight ch.irnel grounds to receive the torma. Continuing our checking mediation on the mandala we now contt'mplottv

In the centre of Ihe circle of eight charnel 'Ciroundf there is the

<-ele

the I'iijra ground. Within each of its fimr side corners tliere is a

118 THE V0GA5 OF SELF-GE^IERATIO^ AMD ruRlFMM, MIGRATORS

pink joy fwirl spiwiiiifi coinilfr-ch'clcfisc. htaidc the phctumcnn-

^omcc there is of viirioii=i ci'loitt^. Tiic li'tiis pelnh I') flic amiinni directiivis nrc red. Tlie colour? of Ihc pcioh ill llic inh'niiedinlc liireclioin. arc: in the f^oiith-en?!, i/cUow,

it! the fouth-iee^t , ^reeii. in the ih»f!i--,n-?l. i/ellm\ and in the

north-en-^l. bhick. The centre of the lotus is green nnd is encircled

ly wllo:c nnthers. In the centre of the lotus there is n snn iniuidiihi. Upon this I ini^i in the form of Yenenil'ie Viiiriiuo<;ini.

,VIy oiilstrelched right leg treods on llie breuft of red Kulmnti. She has one face and lies on her hick :cilh her tioo hands pressed together. Mi/ bent left leg treads on the forehead of black Bhai- raioa. He has one face and lies on his front zeilh his head bent biiekionrds, touching his buck, and bif tteo liand^ pressed

together. 1 bmv a red-colonred hodii -d-bich shines ieith a brilliance

like that of the fire at tbc end of \in aeon. I have one face, tjvo hnmis, and three eyes looking up towards the Pure Land of the Dtikinis. Mi/ right band, outstretched and pointing downwards,

holds a curved knife marked Ti'ith n vairti. Ml/ left boldf np a

sbdkup filled with blood which I partake of with my upturned

month. Mil left shouhier supports a kluitnnga marked with a i-aira from which bang a damaru, bell, and triple banner. My bliick hair, banging straight, covers my back down to my waist. I nm in the prime of my youth. My aroused breasts are full and

I show the manner of generating bliss. My head is adorned with

five human skulls and I wear a long necklace of fift^ human

skulls. Naked. I am ador'icd ioith five niudras and stand in tbc centre of a blazing fire of exalted wisdom. The protection circle, charnel grounds, and phenomena-source are extremely vast and in the nature of uncontaminated wisdom.

This is the Pure Land of the Dakinis. 1 have iiozo been barn here ni the aspect of Vajrayogini.

In order to overcome ordinary appearances we should repeatedly con Icm plate the symbolism of the protection circle, the charnel grounds, the mandala, and all the beings within them. The five-coloured fire of the protection circle is a manifestation of the five omniscient wisdoms of Vajrayojjini and symbolizes ultimate bodhichitta. The vajra fence and tent symbolize conventional bodhichitia, and the charnel grounds s\mb()lize CfJIDE TO DAKINI LAND renunciation. Together these three teach us that first we should gain experience of the three principal aspects of the path. The red, inner phenomena -source symbolizes great bliss and the while, outer p henomen a -source symbolizes emptiness. Together thev teach us that we should develop the union of great bliss and emptiness. The ph en omen a -source gradually increases in width from the bottom upwards, showing that high Tantric realizations cannot be attained instantly but develop gradually. By constantly improving our .-.mall Dharma experience we will eventjallv achieve the supreme attainment of Buddhahood, The three points of the top of each tetrahedron represent the three doors of liberation: the emptiness of the nature of all phenomena, the emptiness of causes, and the emptiness of effects. These teach us that the nature of all phenomena, as well as all causes and all effects, are simply manifestahons of emptiness. The emptv front and back coiners symbolize the selflessness of persons and the selflessness of phenomena. The pink joy swirls in the other four corners symboli,ie the four joys. Together all six corners show that we should combine the practice of emptiness with the practice of the four joys. The sun mandala upon which we stand svmbolizes the method for ripening the virtuous crop of generation stage and completion slage realizations, and for attaining the har\est of Vajrayogini's faultless Form Body, her Pure Land, and her pure enjoyments. The loius svmbolizes that Vajravogini's body, speech, and mind art free from faults and are completely pure. Our right leg treads on the breast of red Kalarati, the principal worldiv goddess, and our left leg treads on the forehead of black Bhflir.iiya, or wrathful Ishvara, the principal ivorldly god. These are not the actual sentient beings. Kalarati and Bhairawa, but manifestations of Vajrayogini's wisdom of bliss and emptiness .ippcMriiig in Ihe aspect of Kalarati and Bhairawa, They symbolize the maras of the delusions. Vajravogini treads on Kalarah and Bhairawa to demonstrate that she has desfR'Vfd her atiachmenl, haired, an^i ignorance, and to show that she is tree from Ihe fears ol samsara and solitary peace and can lead all sentient beings to the same freedom. The brilliance ot Vajravogini's red-coloured body, which THE YOGAS OF SELF-GENERATION AND PURIFYING MIGRATORS shines like the fire at the end of an aeon, symboli/es the bl.i,!ing of her inner fire. Her inner fire causes lier botiv fo be pervaded by spontaneous great bliss through which she completely destroys the two obstructions. Her single face indicates (hat she has realized thai ultimately all plionLimena are of one laste, or of one nature. Her two arms represent her complete realization of the two truths. 1 ler three eves re\ eal her abilitv to see everything in the past, present, and future. She looks up to space, demonstrating her attainment of outer and inner Pure Dakini Land, and indicating thai she leads her lolliiwers lo these attainments. Her right hand holds a curved knife to show her power to cut the continuum of the delusions and obstacles of her followers, and of all sentient beings. Her left hand holds a kapala filled with blood, which s\mbolizes her experience of the clear light of bliss,

Vajravogini's left shoulder supports a khatanga showing that she is never separated from Father I ieruka. The khatanga is Heruka himself and the various features of the khatanga are

the sixty-two Deities of Herukas mandala. The khatanga is octagonal in cross-section, svmbolizmg the eight great charnet

grounds of Heruka's mandala. At its lower tip there is a single- pronged \'ajra which svmbolizes the protection circle of Heruka's mandala. Towards the upper end of the khatanga there is a vase svmholizing Heruka's celestial mansion. Above this there is a crossed \'ajra svmholizing the eight Deities of the commitment wheel, a blue human head symbolizing the sixteen Deities of the heart wheel, a red human head symbolizing the sixteen Deities of the speech wheel, and a white human head symboUzing the sixteen Deities of the body wheel. At the ver\' top of the khatanga there is a five-pronged vajra symbolizing the five Deities of the great bliss wheel. Vajravogini's body is in nature the perfection of wisdom of all the Buddhas. Her five mudra-omaments of bone are the

other five perfections of all the Buddhas. Adorning her crown there is a horizontal eight-spoked wheel made from bone, and at its centre there is a precious red jewel with nine facets. On top of this there is a blue five-pronged vajra. At the front edge of the wheel there is a hara of five human skulls and on top of

each skull there is a jewel. The five jewels symbolize the five GUloe TO DAKIM LAND

Buddhii Fiimilies. All these together constibjte Vajrayogim's head ornsment, which is the perfection of effort of all the Bud- dhas. The other ornaments are: the ear ornaments, the perfection of patience; the neck ornaments, the perfection of giving; the heart ornaments, tlie perfection of mental stabilization; and the ornaments of the arms and legs, the perfection of moral discipline. Vajrayogini's five purified aggregates appear in the form of the five human skulls, Her fifty purified inner winds, the seeds of speech, appear in the form of a garland of fifty human skulls which she wears hanging from her neck. Her hair is black, symbuhzing the unchangeable nature of her Truth Body, It falls freely down her back to show' that she is tree from the fetters of self-grasping. In the long dedication prayer in the sadhana her hair is said to be orangt', but this refers mainly to her human emanations who have appeared with orange hair, as vvitnessed by Tsarchen Losal Gyatso and others. Vairayogini is naked and her breasts are full and aroused, showing that she herself experiences great bliss and also that she bestows the siddhi of great bliss upon practitioners. By contemplsting this symbolism we should try to prevent ordinary' appearance of ourself, our environment, and our

enjoyments, and think strongly, 'I am neuiy-born in m\ own Pure Dakini Land as the Emanation Body of Vajrayogini'.

The actual meditation of generation stage

The third part of the voga of self-generation, actual generation stage meditation, is explained after the next two vogas.

THE YOGA OF PURIFYING MIGRATORS

Through continual practice of the si.vlh voga, the voga of self- generahon. we will improve our tamiliaritv with the recognition that we have achieved Buddhahood in the aspect of Vajravogini, After having generated ourselves as Vajravogini abiding in her Pure Land, we should think: THE YOGAS OF SELF-GENERATION AND ^URIFVI^G MIGRATORS

/ have compassion and love for all i'l-in^v's of the -.ix n-alwf.

NiOT / am lead them all to ciilifilite)imnil hy pinifyiiig Ihcir cnvirmmmH, enjoyments, bodies, and mimh ami Iransforminf;

them into the environments, ciijoiimenlf, boiiit, imd mind of Vapaiiogmi.

We tlien recite the appropri

At my heart infidea red plicnomeiui-soiirir, a donble telrnhcdron,

there is a moon mandola. In tlie centre of this tlicrc is ii letter B.4M encircled by n mantra rosnri/. Lij'h! rays radiate from the ynoon, lelirr FAM. and mnnlra rotan/ and Icaiv m\/ bodi/ Ihrow^-li

the I'orcs of my skin. These li^lit nius touch all sentient beings

of the si.\ realms, cleansm^ their negi'tivities tnid obstructions together with their nnprnils and trunsfonnni^ them alt into the form of Vajrayogini.

When we generate bodhichitta we have two wishes: to attain Buddhahood ourselves and to lead all living beings to the same stale. Wc imagine that we have alreadv fulfilled our first wish by practising the sixth yoga, the yoga of self-generation. We

now fulfil our second wish by practising the seventh yoga, the yoga of purifying migrators. Both practices are the main cause to fulfil these two wishes. Pimtiiigpa The Yoga of being Blessed by Heroes and Heroines

This has six parts:

1 Meditation on the body mandala 2 Absorbing the vs'isdom beings and mixing the three messengers 3 Putting on the armour 4 Granting empowerment and adorning the crown 5 Making offerings to the self-generation 6 The eight lines of praise to the Mother

MEDITATION ON THE BODY MAN'DALA

This has t^'o parts;

1 General explanation 2 The actual meditation

General explanation

A body mandala is so called because the original substance that transforms into a body mandala is part of the body of a self-

generation. This is similar to calling a vase a golden vase

because tho substance of the vase is gold.

A body rnandala is defined as the iransformahon of any part of the body of a self-generation into a Deity, Merely visualizing Deities marked on the body, as in the. practice of Yamanlaka, is not a body mandala practice. Moreover, when we generate ourselves a^; Vajrayogini, our body is not a bodv mandala because its substantial cause is not a part of our body. During the practice of bringing dt'ath into the path we menially dissolve GUIDE TO DAKINl LAND

our ordinary bodv into emptiness, and from emptiness we arise

ill the form ol the letter RAM, which is the nature of our Qwn mmd. This BAM then transforms into the body of Vajrayogini. Since the substantial cause of the body of the self-generation is our mind, the body of the self-generation cannot be a body

mandala. It is only when a furt of the body of the self-generation

transforms into a Deity that it becomes a body msndala. This is not easy to understand at first and there are different interpretations in various texts as to what is and what is not a body mandala.

Recognising its superiority o\er the body mandala prachces of other Deities, manv highly realized Masters have praised the profound bodv mandalo practice of Vajrayogini. It is an especially powerful method to bless our channels, winds, and drops. Through such blessings, our inner winds will gather and dissolve within the central channel at our heart, and this will cause us to experience the dear light of bliss, the actual quick path leading to Buddhahood. Je Tsongkhapa said that the attainment of spontaneous great bliss depends upon the channels and drops being blessed bv Heroes and Heroines. Meditat- ing on the body mandala enables us to receive these blessings. When we visualize our channels and drops in the aspect of Heroines, the Heroines of the Twenlv-four Holv Places actuallv enter into our channels and drops and bless them. This helps us to develop great bliss. The body mandala of Vajrayogini has thirtv-se\en Deities generated from thirty-se\en parts of her bodv. These thirty- seven parts are the twenty four channels of the twenty-rour inner places, the eight channels of the eight doors of the sense powers, the four channels of the heart channel wheel, ami the very subtle indestructible drop at the heart. Shortly after conception, when the bodv begins to take form, the first channel to develop is the central channel at the level of the heart. From the central channel, the eight channels of the heart branch out, and from these the twentv-fcur channels develop. The central channel can be hkened to the central rod ot an umbiell.i ami the livent\-four ciiannels to its spokes. The inner lips of the twenty-four channels join the central channel THE YOGA OF BEING BLESSED BY HEROES AND HEROINES

al the hear! channel wlieel ami tlif outfr tips terminate .\[ the Iwentv-t'our inner places.

The twenty-tour inner places of tlie body are: the liairlinc nt the forehead, the crown o1 the head, the right ear, the hack of the neck, the left ear, the place between the e\ ehroiv ,s, the Iwu eyes, the two shoulders, the two armpits, the two breasts, the navel, the tip of the nose, the month, the throat, the heart, that is the area midwar between the two breasts, the two testicles for men, or the two sides oi the \agina for ivomen, the se\ organ, the anus, the two thighs, the two calves, the eight fingers and eight lesser toes, the fronts of the two ankles, the two thumbs and the two big toes, and the tvvo knees. These correspond to the twenty-tour outer Pure Lands of Heruka and Vajrsyogini that exist in this world. In the practice ot Heruka's bodv mandala. Deities are generated at the outer tips of the twentv-four channels, at the twenty- four uiner places. In Vairavogini's bodv mandala, however, the Deities are generated at the inner tips of the twenty-four channels, inside the central channel at the heart channel wheel. This is the main reason whv \a|ravogini's bodv mandala is more profound than those of other Yidams, The eight channels are those of the eight doors of the sense powers. These eight doors are tiny openings or vacuoles at the outer tip of each oi the eight channels. They are located at. the root of the tongue, the navel, the sex organ, the anus, the point between the eyebrows, the two ears, the two eves, and the nostrils. The inner tips ol these eight channels )oin the central channel at the heart channel wheel together with the inner tips of the twenty -four channels, the inner tips of the four channels ot the heart channel wheel, and the indestructible drop. These thirty-seven parts of the body transform into the thirty- sev?n female Deities of the sixty-two Deities of Heruka's mandala. The sixtv-two Deities are included within five 'wheels'; the six Deities of the great bliss wheel, the sixteen Deities of the fieart wheel, the sixteen Deities of the speech wheel, the sixteen Deities of the body wheel, and the eight Deities of the commitment wheel. However, we directly visualize only the eight Heroines of the commitment wheel, the eight Heroines of the body wheel, the eight Heroines of the speech wheel, the GUIDE TO DAKINI LAND

eight Heroines of the hearl wheel, and the five female Deities of the great hiiss wheel (the Goddesses of the four directions and the main Deity of the body mandala, Vajrayogini), The remaining twenty-five Deities, the male Deities, are not visualized directly but appear as the khatangas that are held by each of these Heroines. All Ihe Heroines of the biidy mandala are generated irside the central channel of the heart channel wheel. The central

channel is flanked on both sides by the right and left channels. At the heart channel wheel, these two channels loop round the central channel three times, forming six knots in the central channel. At the centre of these knots inside the central channel

there is a tinv vacuole. This is where we visualize the body mandaia of Vajrayogini. The centre of the heart channel wheel

is one of the ten doors through which winds can enter the

central channel. It i? ver}' important to locate accurately the place of the body mandala meditation. If we practise the bodv mandala every day, visualizing the Heroines and their khatiingas at the inner tips of the twenli- four channels, and regarding these channels as the twenty-four

inner places, all the I leroes and Heroines of the Twenty-four outer Places will enter our bodv. There is no need to go to the Twenty-four outer Places to receive blessings from these Deities.

The actual meditation

At the centre of the heart channel wheel we visualize a phenomena-source in the centre of which there is a tinv moon cushion, smaller than a tingernail or as small as we can visualize

it. On top of the moon cushion there are the thirtv-si\ channels and the indestructible drop Resinning Irom the front of the moon cushion and gonig counter-clockwise, there are the twentv-tour channels of the twenl\-four inner places and the eight channols of the eipht doors ol the sense powers, making

a circle of thirt\'-two channels. This arrangement is similar to the way in which the thirlv-two letters of the three-OM mantra ate arranged on the moon aishion during mantra recitation. The channels stand upright They are slightly thicker than a THE YOGA OF BEING BLESSED BY HEROES AND HEROINES needle and ven- short. They are transparent and are filled with red and white drops, hiside Ihe circle of the thirtv-t\vi> channels there are the fonr channels of the heart channel wheel standing in the cardinal directions. In (he centre of these there is the very subtle indestructit'le drop, which is about llie si/.c of a mustard seed. The top half is white and the bottom half is red, and it is clear and translucent. It is important to believe that these visualized channels and drops are the actual channels and drops of our own body. The thirty-two channels form a circle around the ed^e of the moon-disc. Inside these there are the four channels of the four directions, and in the very centre of these there is the indestructible drop. The thirt\-two channels instantaneously transform into the thJrfy-two letters of the three-OM mantra, which are standing upright. The four channels, starting from the left, or the north, and going counter-clockwise, transform respectively into the green letter YA, the red letter RA, the yellow letter l.A, and the white letter \VA, The central drop transforms mto the letter short-AH, the top half of which is white and the bottom half of which is red. We try to focus out mind clearly on these thirtv -seven letters. These are in essence our thirtv-six channels and our indestructibli? drop, but tht'\' have the aspect of the letters of the three-OM mantra, .4fter focusing on these letters for a while we imagine that thev transform simultaneously into the Heroines of Heruka's mandala. In the centre is Vajrayogini. She is surrounded b\- the four Heroines of the lour cardinal directions, and these in turn are surrounded b\ the thirtv-two Heroines who stand around the edge of the moon cushion. They are all in the aspect of Vajtayugini and face the principal Deity in the centre. Around the edge of the moon-cushion, starting from the front and going counter-clockwise, there are the eight Heroines of the heart wheel of Heruka: Partzandi, Tzandriakiya, Parbhawatiya, Mahanasa, Biramativa, Karwariya. Lamkfshoriya, and Druma- tzaya. These are followed by the eight Heroines of the speech wheel of Heruka: Airawativa, Mahabhairawi, Bayubega, Sura- bhakiya, Shamadewi, Suwatre, Hayakarna, and Khaganana, These are followed by the eight Heroines of the body wheel of Heiuka; Tiatrabega, Khandarohi, bhaundini, Tzatrawarmmi, .

<:urDE TO DAKTNI LAND

Subira, Mahnbain, Tzatrawartini, and Mahabire. These are the twenlv-four Heroines of llie Twenty-four Places. Completing the circle of the thirt\^-two Heroines are the eight Heroines oS the commitment wheel of Heruka: Kakase, Ulukase, Shonase, Shiikarase, Yamadhathi, Yamaduti, Yamadangtrini, and Yam,> matani We imagine that th.^ thirty-two letters of the three-OM mantra transform into these Heroines, For example, the first OM of the mantra translorms into the Heroine Pnrtzandi, the second OM transforms into Tzandriakiya, the third OM transforms into Par- bhawatiya. tlie SAR Iransforms into Mahaiiasa, the W'A transforms into Birnniah and so on, finishing with the third PHAT which transforms into Yamaduti, the SO which transforms into Yamadangtrini, and the HA which transforms into Yamamalani.

Inside the L-Lrcle of thirty-two Heroines, the four letters Ya, R.A, LA, and VVA transform into the four Goddesses. In the north the letter YA transforms into green Lama, in the west the letter RA transforms into red Khandarohi, in the south the letter LA transforms into yellow Rupini, and in the east the letter VVA transforms into white Dakini. These four Goddesses look exactly like Vajravogini except that each has a different colour. In the verv centre, Ihe red and white short-.AH transforms into Vajravogini herself. The four Goddesses of the four cardinal directions together with Vajravogini are the Heroines of the great bliss wheel of Heruka. All the Heroes, the male Buddhas ol Secret Mantra, and all the Heroines, the female Buddhas of Secret Mantra, are included ^^lthln the fleroes and Heroines ot the Twentv-four

Places. Therefore, vslien we \ isualize the Heroes and Heroines of the Twentv-four Places in the form of the thirty-seven Hero- ines nf the body mandala and their khatangas, in etfeci we visu.ili/e all Ihe Buddhas. If uv have strong faith that the thirty- seven Heroines are really at the centre of our heart, all the Buddhas will enter our heart and remain there. In this way our body will become ven,' precious. Buddhas' bodies are not obstructed by matter. Wherever we visualize them, whether it be in front of us or at our heart, thev will be there immediately. If we harbour doubt:^ about ibis ue den\ ourselves the chance of recei\ing their blessings. When doing these practices we THE YOGA OF BEING BLESSED BV HEROES AND HEROINES need firm conviction in the existence of enlightcnt?d beings and in their ability to appear wherever and whenever we visnali-^e them. In the Sutras Buddha said that he would be preseiif whenever someone nith faith itsiiah/ed him. We i>rdinaiy beings cannot see Buddhas direclly lierause we do not have sufficient merit. Our minds are obscured b\ delusions and tlie propensities of nnwholesoine actions, jusl like a sun obscured bv clouds. Althout;li Buddhas e\ist we shall not be able lo see them until we h,i\e dispelled our own ment.il obscurations. Until that time we should try to develop conviction that Bud- dhas are actually present whenever we visualize them. Without this conviction our prachce of Secret Mantra, .md especially that of the bodv mandala, will bi; unsuccossful. If wo believe iirmlv that the Heroes and Heroines are at the centre of our heart channel wheel they will definitely enter and bless our channels, winds, and drops. We will draw closer to them and receive their care and guidance, and they ivill help us to develop spontaneous grejf bliss. There are two important points to remember ivhen we meditate on the bod\' mandaia. The first is thai the thirty -seven Heroines at the centre of our heart channel wheel are the real Heroines of Vajravogini's Pure Land, The second is that their

nature, or essence, is that of the channels, drops, and elements

of our own bodv. If we do not recollect the first point we will not receive direct blessings from the Heroines, and if we do not tocollecl the second point our meditation will not be a body mandala practice. During the actual meditation on the body mandala, our mind

should first focus on the principal Ueity Vajrayogmi at the centre of the moon cushion and remember that she is in essence our own indestructible drop. We then focus on each ot the four Heroines in turn and remember that their nature is that of the four channels of the four directions at the heart. Then we focus on the thirty-two Heroines, remembering thai their nature is that of the twenty-four channels of the twenty-four places and the eight channels of the eight doors of the sense powers. Having briefly focused on the thirtv-lvvo Heroines, we again focus on the four Heroines, and then on the main Deit\'. We repeat this cycle of analytical meditahon several times, gradually CUiDE TO DAKIS] LA>JD building up a visualization uf the entire assembly. When we have a rouf^h image of the asi,embly of thirty-seven Heroines we In- to hold it with single-pointed concentrahon in placement meditahon. At hrsl we will not perceive each Heroine clearly and individually. We should be satisfied wiih a rough image ot the whole assemblv and focus single-pointedly on this. Using placement meditation, we tr>' to merge our mind with the assembly of Heroines so th.it we lose the feeling of our mind and the assembly being separate. First we observe the assembly ds if we were separate from il and then we dissolve our mind into ihe assembly so that our mind and the assembly become one. Then we meditate on il single-pointedly. To begm with, unhl we become familisr with the practice, we should do this meditation only for a short time. It is nol advis^ible to concentrate far too long on subtle objects at the beginning. After meditatmg for a short time we rest for a while and then we begin analytical meditation again. We check from the central Vajrayogmi to the four f-ieroines, to the thirty-two Heroines, and back again, and when we gain an image of the entire assembly, we place our mind on this single-pointedly.

This is how to train gradually in the body mandala meditation. During the meditahon our attention should not wander outside the central channel. Keeping our attention focused within the central channel will cause our winds to enter, abide, and dissolve there. When this happens we will experience each of the signs of dissolution, from the mirage-like appearance up to the clear light. There are other ways of generating the body mandala but the method explained here is the most succinct. It was taught by le Phabongkhapa and bv Kyabje Trijang Dorjechang.

ABSORBING THE WISDOM BEINGS AND MIXING THE THREE MESSENGERS

This has two parts:

1 Absorbing the wisdom beings into the commitment beings THE YOGA OF BEING BLESSED BV HEROES AND HEROIVES

2 Mining the three messengers

Absorbing the wisdom beings into the commitment beings

In this practice there are two types oi comniitmenl beiiij;: ourself generated as Vajrayogini together with Iho thirty-seven Deities of the body mandala, and the \is^Iali^ed protection circle, charnel grounds, and phenomena-source. The wisdom beings are the male and female Buddhas of the ten directions. When we invite them, we imagine that thev arrive in the space before us in the same aspect as the commitment beings and then dissolve into the commitment beings, becoming one with them. While visualizing this, we recite the tollowmg lines from the sadhana; PHAIM Light rays radiate from the letter BAM at my heart and, leaving from between my eyebrows, go lo Ihe ten directions. They invite all (he Tathagalas, Heroes, and Yoginis of Ihe ten directions in Ihe aspect of Vajrayogini,

We recite THAI\T' i.]uite loudlv to exhort the wisdom beings to come to US, While doing so we mentally recall bliss and emptiness and phvsicallv perform the hand gesture called 'the blazing mudra'. To perform this gesture we first place the two tips of the thumbs together and, with our palms facing outwards, loosely hook the two index fingers fo^cthor, with the right inde\ finger crossing over the left. The two middle fingers slightly touch and the ring fingers and little fingers of both hands stretch upwards. The shape formed bv the indev. fingers and thumbs is said lo resemble the shape of a vagina, which symbolizes great bliss. The empty space between these fingers symbolizes emptiness. The combination of these two symbolizes the union of great bliss and emptiness. The ring fingers and little fingers stretching upwards symbolize the blazing of

the inner fire. This hand gesture reminds us to generate great bliss and emptiness. Initially, we hold our hands in this way at the left knee and then, whilst reciting PHAIM. we bring both hands up in an arc to the level of the forehead and make nine GUIDE TO DAKIM LAND smallcircular movements of the hands, three counter-clockwise, Ihree clockwise, and again three counter-clockwise. We then bring Ihe hands down to the right knee. VViih the verbal exhortation PHAIM we invoke the wisdom beings. We imagine that all male and female Buddhas, the Heroes and Heroines of the ten directions appearing in the aspect of Vairavogini, come to the space above our visualized mandala together with the entire mandala and Deities The wisdom beings are identical in aspect to the commitment beings. Then we recite D2A HUM BAM HO. As we say DZA, the wisctom beings appL'ar above the commitment beings. At the same Hme we perform the hand gesture called the 'hooking mudra'. To perform this mudra the index fingers and little fingers of each hand are extended and the middle fingers and ring fingers of each hand are tucked into their respective palms and held there with the thumbs. Then, with the right hand held palm downwards and the left hand palm upwards, the tip of iho right index finger is pUced on the tip of the little finger of the left hiind. As we say HUM, the wisdom beings dissolve into the commitment beings. At the same time we perform the hand gesture called the 'nipe mudra' or 'binding mudra'. This mudra is a

mirror image of the 'hooking mudra'. Thus Ihe lett hand is held palm downwards and the right hand paim upwards and the left index finger is placed on the little linger of the right hand. As we s.iv B.\M, the wisdom beings and coiiimitmeiit beings become inseparablv mixed. At the same imie we pertomi the hand gesture called the 'iron chain mudra'. For this mudra the fingers are held as before but both palms tace upwards and the index fingers and little fingers are loosely hooked together. As we sa\ ]iO. the msep.irable mixing of the wisdom beings and Ihe coinmilinenl bemgs is stabilized. .At the same time we perform the bell mudra'. We continue to hold down the middle finger and ritij- linyrer of each hand with the thumbs, and extend the index and little fingers as before. Then we cross the arms with the left forearm closest to the bodv, hold the left hand with lingers pointing upwards, and turn the right wrisi so that the fingers point downwards with the palm lacing outwards. THE YOGA OF BEING BI.ESSEU B1 HEROE5 A\D HEROINES

Both wrists are toiichinj; with tlK> inside ol the rit;lil wnst against the outside of the left wrist.

This invocation is similar to the way in ^i^hich an oracle inviti'S a Deit\' to enter his body hy means of his concentratiim. On such occasions there are many valid sij^ns that the Deitv actuallv enters the oracle's bodv. In a similar wav. when we invoke the wisdom beings of Vajravopni and inv ite tlieni to onter (lie biid\ of the self-generation, we should have no doubt thai we ha\e become unified ivith the wisdom bein;;, \airavof;ini, and that our environment is Vajravcginrs Turo Land.

The scriptures say that if we verbally recite I'lLMM, perfurm the hand gesture, and recollect preat blis^ and emptiiiL'ss, all the Buddhas will detinitL'l\' come lo u^. \'a)radhara himself promised that he \\'ould come with all the Buddhas whenever faithful practitioners called him. We need have no doubi about this. If we regularlv make this powerful in\'ocation, our menial continuum will receive the blessinj^s of the Heroes and Heroines and we will gain confidence that the wisdom beings actually dissolve into us and remain with us alwavs. Secret Mantra attainments are achieved largely through the power of faith and imagination. By vividly imagining that the wisdom beings dissolve into our body and believing that this actually happens, both our divine pride of being Vajrayogini and the clarity of our visualization will improve. Through this practice we will overcome ordinary conceptions and appearances and achieve Tantric realisations. Even though the absorption of the wisdom beings is onh imagined to starl willi, it ?til[ has these effects. Through continued practice, evenluallv the wisdom beings will actually enter our body whenever wo invoke them, exactly as happens with an oracle. Having dissolved the wisdom beings of Vajravogini into ourself, we then recite the mantra Orvl YOGA SHUDDIIA SARWA DHARMA VOGA SHUDDHO HAM, which means, 'I am the nature of the yoga of the complete purity of all phenomena'. In this context 'voga' refers to the union of bliss and emptiness. From the ultimate point of view all phenomena are in essence the union of great bliss and emptiness. Observing this all- embracing union of bliss and emptiness, we generate divine

pride, thinking, 'This is me',

135 CLifDE TO DAKJNt LAND

When reciting Ihis mantra wo perform the hand gesture called 'giving the essence niudra'. To perfiirm this rrmdra, we perform the lotus-turning mudra three times - firsl from the left side of the chest, then from the right side of the chest, then at the heart - and then we perform fhe embracing mudra. TTie first mudra svmbolizes the inner winds of the left channel gathering into the central channel; the second symbolizes the inner winds of the right channel gathering into the central channel; the third

symbolizes all the winds dissolving within the central channel at the heart; and the fourth symbolizes the union of Father and Mother Jn embrace. We hold this mudra briefly while we recall great bliss inseparable from emptiness. This is the secret Vajra- yogini that i? generated during the Vajrayogini empowerment. While reciting the mantra and making the hand gesture, we imagine that our mind of great bliss mixes with the ultimate

nature uf all phenomena. We then take this union of great bliss

and emptiness as the basis upon which to impute I, and generate divine pride of being the Truth Bodv. At the same hme vve

recite 'I am the nature of the yoga of the complete purity of

all phenomena'. This experience is very profound and its real meaning is not easy to understand. Correct practice of this meditation combines the mixing of the outer, inner, and secret messengers. In the sixth yoga, the voga of self-generation, we visualize the inner Vajrsvogini, the letter BAM. Now, in the yoga of being blessed by Heroes and Heroines, we first absorb the outer Vajrayoginis, the Dakinis of the Twenty-four Holy Places, and then we iclentif\' the secret

Vajrayogini, or the definitive Vajrayogini, which is the union of bliss and emptiness.

Mixing the three messengers

A messenger is someone who fulfils the wishes of two people by relaying a message between them. In this practice there are said to be three kinds of messenger: outer messengers, inner messengers, and secret messengers. The outer messengers are the Heroines who reside in the Twenty-four Places of Heruka and in the Pure Land of the Dakinis. Thev are invited when we THE YOGA OF BEING BLESSED BY HEROES AND HEROINES invoke the wisdom beings to dissolve into the commitment beings. They are called messengers beciiusc Ihev fiiltil the wishes of those practitioners *\'ho want to attain spontaneous great bliss. The inner messengers are the thirtv-seven channels of our body that .ippfiir in the aspect oi the Heroines of the body mandala. Through concentr,ition ivc can ponehate these channels, cause the ivinds to enter, abide, and dissoU'e wilhin the central channel, and thereby generate spontaneous great

bliss. The secret messengers are the many levels of realization of spimtaueoiish -born evalted wisdom, which are Ihe main cause of Buddhahood, our iiltimale aim, inner messengers are the observed tibiects ot completion stage meditation and secret messengers are the realizatitms attained as a result.

In the practice cif mixing the three messengers we invite the outer messengers, the Heroines of the Twenty-four Places and the Pure Land of the Dakinis, to dissolve into the inner messengers, the channels of our body, and then we imagine that we generate the secret messenger, a mind of great bliss indivisibly mixed with emptiness.

In one Vajravogini pra\er it savs:

O venerable and beautiful Lady of Dakini Land, Through receiving assistance from the three outer messengers And meditating on the three inner messengers.

May I attain the three secret messengers.

An outer messenger is anvone who helps us to generate great bliss. There are three kinds of outer messenger: supreme, middling, and minor. A supreme outer messenger is one who has attained the Union that Needs Learning or the Union of No More Learning, a middling outer messenger is one who has attauied completion stage realizations but not Union, and a minor outer messenger is one who has some experience of generation stage but not oi completion stage. Inner messengers are also of three kmds. The supreme mner messengers are the central channel and the four heart channels, the middling inner messengers are the twenty-four channels of the twenty-four places of the body, and the minor inner messengers are the eight channels of the eight doors of the CUIDE TO DAKCMT LAND sense powers. Meditation on (he central channel and four heart channels is the quickest .ind most powerful method to centralize the winds and to experience spontaneous great bliss. Meditative penetration ol the twenty-four channels of the hventj'-four inner places is a less powerful method for centralizing winds than meditating on tlie central channel itself, but it is more powerful than ineditating on other channels such as the eight channels of tiie eight doors of the sense powers. Meditative penetration of the eight channels will also cause the winds to enter the central channel but this is the least powerful method for experiencing sponfaneou? great bliss. Therefore the eight channels are called 'minor inner messengers'. The meditations on the three inner messengers include meditations on the winds and the drops as well as on the channels. An example of the first is the vajra recitation meditation, also known as the 'yoga of wind', which is explained in detail in the commentaries to the grounds and paths of Highest Yoga Tantra. This is an excellent method for bringing the wmds into the central channel and thereby causing spontaneous great bliss to arise. An e.vample of the second is the meditahon of inner fire, also called 'tummo' or the 'yoga of drops', which is another excellent method to experience spontaneous great bliss. In this meditation we focus on the red blood cell. i.>r drop, located at the navel v\'hich has the naturt' of inner fire, Anv method that causes the experience of spontaneous great bliss is called a messenger. Secret messengers are also of three tvpes: a supreme secret messenger is a mind of spontaneous great bliss meditating on and directly realizing emptiness; a middling secret messenger is a mind of spontaneous great bliss meditating on a generic image of emptiness; and a minor secret messenger is achieved when wi' simpiv imagine that we attain a spontaneous gieat bliss that meditates on emptiness and becomes indivisible from il. Even though this last meditation is not a complete realization it is called a secret messenger because it helps us to develop the actual realization of the union of great bliss and emptiness, In summary, we attain the three secret messengers by penetrating the three inner messengers with the assistance ol the three outer messengers. To penetrate the inner messengers it THE VOGA OF BEING BLESSED BV HEROES AND HEROINES is necessan' to meditate on our channels, winds, and drops.

There are many outer messen^^ers who will assist lis in our pracHce. but it is very important that our meditation on [he

channels, winds, and drops is done correcth .

The knots of the heart channel wliool can ho kio^cncd t>v means of completion stage meditation in whicli the inner winds enttr and dissoh'e within the central channel at the heart and cause us to e\perience great t^liss, Howe\'er, althoui^h we can loosen the knots through solilarv meditation, we cannot untie them conipleteh without rolvinp on an outer niesseni;t'r. At the hme of death, tlie knots of the heart channel wheel completely untie through the force of karma allowing our consciousness lo leave the bodv, but to untie the knots completelv before death we need the assisttince of an outer messenger, or an 'action mudra', with whom vve can strengthen and improve our experience of great bliss. When all the knots of the heart channel wheel are completely untied through meditation and reliance upon an action mudra, practitioners will attain a level of realization called 'isolated mind of ultimate example clear light'. This

clear light of great bliss is a secret messenger, and once we ha\ e gained this realization vve will certainly attain enlightenment before death. By relying on the outer messengers and meditating on the inner messengers, we generate the secret messengers. Unifying the three kinds of messengers in this way is called mixing the three messengers.

PUTTING ON THE ARMOUR

There are three main reasons for putHng on armour. The first is lo stabilize the absorption of the wisdom being? into the commitment beings, the second is to safeguard against external obstacles such as harmful spirits, and the third is to protect ourselves from inner obstacles such as delusions and sickness, which disturb our concentration on generahon stage practice. Just as warriors used armour to protect themselves in battle, so meditators need armour to defend themselves against obstacles and hindrances.

139 GUIDE TO DAKINI LAND

There are two systems for wearing armour. One is to visualize Peities iiuirked un Ihe body iind the oilier is to visualise ihe seed-ietters of Deities marked on the body. When the practice

is done elabi>rately, as in the extensive Heruka sadhana. Deities are visualized marked on the body, but in both the extensive and the condensed sacihanas of Vajrayogini only the seed-letters of the Deities are visualized.

In Secret Mantra it is important to recognize that Deities and their seed-letters have the same nature. For instance, the thirty- two letters of the three-OM mantra are the same nature as the thirly-lwi,i Deities of Vajrayogini's bodv mandala. We will not accomplish supramundane attainments if we regard mantras

nnd Doiiies iis being different in nature. In the practice of Vajrayogini the seed-letters of six Goddesses are visualized at various points of the body, between the skin and flesli. The six Goddesses are: Vajravarahi, the consort of tSuddha Akshobyn; Yaniani, the wrathful aspect of Lochana, the consort of Buddha Vairochana; Mohani, the wrathful aspect of Benzarahi. the consort of Buddha Amitabha; Sachalani, the

wrathful a.'ipect of Vajradhatuisbvari. the consort of Bucidha Vajradhara: Samtrasani, the wrathful aspect of Mamaki, the consort of Buddha Ratnasambhava: and Chandika, the wrathful aspect of Tara, the cansort of Buddha .-\mogh

which is standinj; uprij;ht, and at its centre ive visualize the

red letters OM B.-V.\l on the right and left respectively. Although the\' have the aspect ot letters the\' are m essence Vajravarahi,

At the level of our heart there is an upright moon mandala. .At its centre there are the blue letters H.AM 10M, on the right and

left re-^pectiveh , The\ are in es.^^ence \amani, .At the top of our ni'ck, just under the chin, there is an upnj;hl moon mandala \\hich li.is at its centre the white letters HRI\1 MOM, on the right and left respectively. They are in essence Mohani, At our torehead in the centre of an upright moon mandala there are the velloiv letters HKIM HKiM. The\' are in essence Sachalani, At our crown in the centre of a moon mandala which is lying fill (here are the green-coloured letters HUM HUM. They are in essence Samtrasani. At both shoulders, both wrists, both hips, and both ankles in the centre of upright moon mandalas there

1 4(1 THE YOGA OF BEING BLESSED BY HEROES AND HEROINES

are the smoke-coloured letters THAT PllAT. Thfv

Clwiiciika. In the sadh.ma if snvs (h.it those letters .lie ',it .ill i-n\-

limbs', bill the meaninj; is thai ihey ,ire .it the oii;ht pl.iees

nientioneii here. These places .ire known as 'Ihe eifihl Rre.il joints'. In each case the Iwo letters al each point svmboll/e the Father

.Hid Moihor ot cidi EiidiHha F.imih-. The letters on the rij;lil

side symbolize the Father and ihosf on Ihe left svmboli/,e llie Mother. Flit instance, at the navel the OM symboli;^es Akshci- bva, the Father of the Vajra Family, and the BAM symbolizes Vajravarahi, the Mother of that Family. From the green letters HUM HL'M at oitr crown, green light radiates between the skin and flesh, causing Ihe surface of our skull ahoie the forehead to be protected by a layer of green light. This does not, howe\'er, alter the colour of the outer laver of our skin. This remains red because we ha\ e generated ourselves as V.ijravogini. From the vellow letters HRIM HRIM at the forehead, vellow light radiates between the skin and flesh down to the neck. From the ^^hite letters HRIM MOM at the neck, white light radiates down and around the bodv to the heart. From the blue letters HAM YOM at the heart, blue light radiates down to the navel. From the red letters OM B.\W at the navel, red light radiates down to the hips. From the letters PHAT PHAT at the hips, smoke-coloured light radiates to the ankles. From the letters PHAT PHAT at the ankles, smoke-coloured light radiates down to the hps of the toes. From the letters THAT PHAT at the shoulders, smoke-coloured light radiates down to the wrists, and from the letters PH.^T PHAT at the wrists, smoke-coloured light radiates to our fingertips. There are no gaps between the different coloured lights so that every part of our body, between the llesh and skin, is suffused with these radiant lights. In summary, we imagine that our body is enclosed within a protechve layer of light, which, in essence, is the five Buddha Families. Our body and mind are filled with their wisdom. In this way the wisdom beings remain one with us and prevent any obstacles from penetrating our body and mind. It is important to have strong faith that these lights are the same nature as the great bliss and emptiness of the five Buddha FaniLlies. This CUTDF TO DAK1NI LAND fiinviclion will prevent us from receiving any harm, in effect, we are creating an mner protectiiin circle.

GRANTING EMPOWERMENT AND ADORNING THE CROWN

There now follows an explanation of three practices; granting empowerment and adorning the crown, making offerings to tlie self-generation, and the eight-line praise to the Mother. Although these are not directly listed within the eleven yogas thev .iro an imporl.mt p.irt of the self-generation practice. From Ihe poinl of view of uncommon appearances, when Buddha Shakyamuni was born, the five Buddha Families of the ten directions anointed his body with the five nectars. Here we imagine that we, the newly-born Vajrayogini, receive the same empowerment. First we recite PHAIM while performing the blazing mudra. We visuiilize light ravs radiating from the letter BAM at our heart and inviting the empowering Deities of Heruka's manciala to appear in the space above lis. We then reiiuest these Deities, together with all the Buddhas, to grant us empowerment. The eight Goddesses of the doorwavs respond to our request bv dri\ing awav all hindrances, the tvventv-fout Heroes such as Kliandakapala chant auspicious verses. Ihf twenlv-four Heio- ines such as Partzandi sing vajra songs on emptiness, and the offering goddesses such as Rupavajra and Shapfavajra make offerings to the principal Deity Heruka. The principal Deity consents to grant the empowerment and Vajravarahi and the lour Mi'lliors, Lima, khandarohi, Rupini, cind Dakini, hold alofl precious jeuelled \ases filled with the five wisdom nectars and pour the nectar onto our crown. The nectar enters throu^eh our crown channel wheel, filling our entire body and purifviii!; ail obstructions and neg.iti\e actions of body, speech, ^nd mind. A little nectar ovortlows through our crown channel whtel and transforms into Buddha \airochana-Heruka together with his consort w'ho sit wilhin the inuiti -faceted jewel of our croivn ornamenl. buddha Vairochana-Heruka and his consort are hoth white. The Father mIs in the \ajra posture holding a wheel in THE YOGA OF BEING BLESSED BV HEROES AND HEROINES his right hand and a bell in his left htind at (he level of his heart. Vairochana-Heriika is the methoii as[.-iect of all Biidtih.is appearing in the form of a Deity, and Vajrayogini is the wisdom aspect of all Buddhas appearing as a Deity, Vajra\oj;ini actually belongs to the FanilK of Ak^hobya, but here she is adorned bv Vairochana-Heruka to demonstrate the union ol method and wisdom. This is one of nian\ s\mbols of the union ol method and wisdom to be lound thronghout the practici' of \ajrayogini.

MAKING OFFERINGS TO THE SELF-GENERATION

According to some traditions, it is not necessary to make offerings to ourself generated as the Deity; offerings to the in-fron(- generated Deity are said lo suffice, Je Tsongkhapa, however, gave many explanations showing the importance of making offerings lo the self-generation and cited Tanfras to snpport his reasoning. In the Rool Tnnlni of Hcnika il states:

Making offerings to onyself

Becomes an offering to all Buddhas.

Thi? is because when we absorbed the wisdom beings, all the Buddhas dissolved and merged inseparably with ourself generated as Vajrayogini. Moreover, during the practice of bringing death mto the path of the Truth Bod\', all en\ironments and beings, including all Buddhas, are dissolved into the clear light,

and this clear light is identified as the Dharmakaya, which is one with the minds of all Buddhas. From this clear light we arise in the form of the Emanation Body of Vajrayogini, The self-generation therefore is the synthesis of all Buddhas. and so when we make offerings to the self-generation we are making offerings to all Buddhas

Making offerings to ourself generated as the Deitv is an

especially powerful method for accumulating merit. If we maintain the awareness that we are Va)rayogini throughout the day, then whatever we enjoy, such as food and drink, becomes an offering to the Deity. U is only in Secret Mantra that we have the opportunity to create merit in this way.

li we fail to make offerings to the self-generation the power GUIDE TO DAKTNT LAMD ot our practice of Secret Mantra will diminish. Great Tantric scholars and meditators of the past, including Buddha Stiakya- muni, have staled that Tantric practice is characterized by the fdiir complete purities, (he complete purity of place, the complete puritv of bodv, the complete purity of deeds, and the complete purity of enjoyments. In the practice of Vajrayogini

llie complete puritv of place i^ the transformation of our environment into Vajrayogini's mandala, the complete purit\' of body is the transformation of our body into that of Vajra- yogini, the complete purity of deeds is the practice of the yoga of purifying migrators, and the complete purity of enjoyments is attained when everv (^zijuvmont is viewed as an offering to the self-generation. If we omit these offerings our prachce will not have the fourth complete purity and so it will not be a fully- qualifiixl Tantric practice. It will lack the full power, qualitv, and benefits of a Secret Mantra practice. Therefore, it is important to make offerings to ourself generated as Vajrayogini. The way to bless the eight outer offerings has already been explained. To make the outer offerings to the self-generation we imagine that offering goddesses emanate from oui heart, take replica offerings from those blessed previously, and otter them to ourself generated as Vajravogini. Whilst visualizing this, we recite the offering mantras and perform the accompanying hand gestures. After making the eight offerings we m^ke (he offerings of the 5i\ knowledge-goddesses, Riipjuajra and SO forth, together with their offering mantras and hand gestures. The Heruka sadhana contains the more elaborate offerings of the sixteen knowledge-goddesses. To make the inner offering lo the self-generation we imagine that nitinv oftoriiig goddesses enian.ito from our heart and fill their skullcups with inner offering from the large skullcup of blessed nectar. As we recite the three-OM mantra for the inner offering these goddesses otfer the nectar to us, generated as Vajr.iyogini, and to the thirt\-se\en Deities of the body mandala. We then recite (IM All I[1M and taste the inner offering. To make the secret ottering and suchness offering to the self- generation we visualize that the khatanga that we support on our left shoulder transforms into Father Heruka. He enters into embrace with us, generated as \'a]ravogini. Through this THE YOGA OF BEING BLESSED BY HEROES AND HEROINES

embrace the inner tire at Heruka's navel blazes, causing tlie vvhite biidhichitta at liis cro\vii lo molt aod tlmv down bis control channel. Tliis vvbitc bodhicbitla reaches oiiv sex orjian and enters the lower lip of our central channel. It then begins to ascend through our central channel. When it reaches our navel we experience joy, when it reaches our heart we experience supreme joy, when it readies our thnvil wo experience extraordinary joy, and when it reaches onr crown we experience spontaneous great joy. As we experience the fourth jov, we imagine that the thirt\' -seven Deities at onr heart also experience spontaneous great joy. We meditate for a short time on this experience of spontaneous great jov. This experience is the secret offering. We then recall emptiness and tr\' to merge our mind of spontaneous great bliss with emptiness. Medilahng on this IS the suchness offering. Another method for making the secret and suchness offerings is to change our aspect from that of Vajravogini into that of Heruka and, through embrace with Vajravogini, called the 'secret Mother' in the sadhana, imagine that we experience the four joys. After making these offerings we then resume the form of Vajrayogini. Both methods are eijually valid and we can choose either. ]e Phabongkhdpa sa\s that the first method mav be more suitable for female practitioners and the second for male practitioners. There is another special method to experience the four jovs

that can be practised at this point. If our moli\ation is com- pietely pure, we should trv lo receive oral instructions on ihis method from a qualified Tantric Spiritual Guide.

THE EIGHT LINES OF PRAISE TO THE MOTHER

When the four types of offering have been completed, we emanate praising goddesses who respectfully press their palms together and recite the eight-line praise to us, generated as

Vajrayogini. This praise was taught by Vajradhara and it is an especiallv blessed practice. For practitioners of Heruka and

Vajrayogini these words are the most supreme of all praises.

Merely reciting these praises will cause Vajravogini and all the GUIDE TO DAKIMI LAlNtl

Deities of Heruka's niandala to draw closer lo us and remain with us constantly. We can also use these praises to pay homage to other Deities, regarding them and their environment as one in nnlurc with Vajrayoj-ini and her Pure [.and. By doing this we glorify all holy beings. Practitioners of Hemka and Vajrayogini can regard anyone they meet as an emanation of Heruka or Vajrayogmi and recite the eij;ht-line praises of Heruka or Vajrayugini to them. By sincerely renting these praises we will swiftly purify our ordin-

ary appearances and reach outer Dakini Land. Even if we are confronted with an aggressive and vicious criminal we should not dwell upon ordinary appearances but regard him as an emanation of Heruka or Vajrayogini and silently make praises tn him with these eight lines. Through gradually gaining famili- ariiv with this practice we can come to view all beings as pure. We can even extend this pure view tu inanimate objects such as mountains, lakes, buildings, and the earth itself. We should not be misled by the external aspect of any object but should

think that its real nature is the same as that of Heruka and

Vajravogini and then praise it with the eight lines. This helps us to overcome ordinary appearances and causes us to attain the outer Pure Land of Va)ravogini. Manv texts on Heruka Tantra, including Ithimniiitmg Al! Hidden Meanings by Je Tsongkhapa, describe Heruka in two ways. The conventional view of Heruka, called the uiterprelive

Herukii, is that Heruka is an Emanation Body of \'ajradh5ra. With a blue-coloured body, tour laces, and twelve hands. The

ultimate view of lieruka, called the definitive Heruka, is thai

Heruka is a mind of great bliss that is inseparably mi\ed with

emptiness. Since the ultimate nature of all phenomena is empti-

ness, llie definitive 1 leruka pervades all phenomena. In Tibetan

the delMiiii\e Heruka i,s called kvabdag' Hemka. Kvah' me.ins 'pervasive' and 'dag' means 'nature', so 'k\abdag' means the same nature as all phenomena'. From this profound viewpoint, all the Deities such as Cuhyasama]a, Yamantaka, Heruka, and \'a)rayogini are in essence the same, Every Yidam, including V.iirayogini, has a definitive and an mterpretive nature, By underslanding the definitive Wiiravogini or Heruka there is THE YOGA OF BEING BLESSED BV HEROES AND HEROINES great hope that we will be able to percei\o whatfver .ipptMrs to our mind as Vajravogini or Heriik.i. Through their dt'votion

At this point in the sadhana, the eipht-Iine praise is recited in Sanskrit. An evplanation ot the English transl.ition is given as follows:

OM I prostrate to Vajravarahi, the Blessed Mother HUM HUM PHAT

In each line of this praise OM Bvmbolizes the bodv, speech, and mind of Vajravogini to whom we are offering praise. All Buddhas have totally destroyed their ignorance through the perfection of wisdom, and Vajravarahi, or Vajravogini, is the

embodiment of the perfection of wisdom of all Buddhas. The

Tibetan translation of the Sanskrit name Vajravarahi is Dorje Pagmo. Here, 'pag' means pig. The pig is a symbol of ignorance,

which is why it is depicted at the verv centre of the wheel of life. Bv calling Vajravogini 'Vajravarahi' we are praising her as the essence of the perfection of wisdom that destrovs ignorance. She is the 'Blessed Mother' because she has destroyed the four maras and possesses all the good qualities of a Buddha At the end of each line we recite HUM HUM PHAT. With the first HUM wc make the reijuesl 'Please grant me the mundane allainnients such as increased wealth, life-span, and merit'. tVjih the second HUM we make the request 'Please grant mc the supranumdane attainments such as the realization of spontaneous great bliss, the Union that Needs Learning, and the Union of Xo More Learning'. With 'PHAT' we rt;c|ijcst the destruction of the outer, inner, and secret obstacles that prevent us from gaining these attainments

OM To the Superior and powerful Knowledge Lady unconquered by the three realms HUM HUM PHAT

Here, 'Superior' refers to Vajrayogini's mind, which sees directly the ulhmate nature of all phenomena, and 'powerful GUIDE TO DAKIMI LAND

Knowledge Lady' means that she has the power to bestow great bliss upon Hcruka and upon practitioners. 'Unciinquered by the Ihree realms' means that she has abandoned all delusions of the desire, form, and formless realms.

OM To you who destroy all fears of evil spirits with your great vajra HUM HUM PHAT

Here, 'great vajra' means spontaneous great bhss. Her wisdom of spon(ane3usly-born great bliss inseparable from emphness destroys ail harm from evil spirits.

OM To you with controlling eyes who remain as the vajra seat unconquered by others HUM HUM PHAT

Vajrayogini is the vajra seat ot Ileruka who is always in union with her. While remaining unconi]uered by others she tan control them just by looking at them.

OM To you whose wrathful fierce form desiccates Brahma HUM IIL'M PHAT

Vajrayogini appears in the form of a wrathful, fierce Deih' in order to subdue the pricie of worldly gods such as Brahma and Indra.

OM To you who terrify and dry up demons conquering those in other direciions HUM HUM PH.AT

Vajrayogini dries up the inner demons of ordinar\" appearance and ordinar\' concephons through the blazing of her inner fire, and through this she tonc]uers all external demons of the ten directions. If someone ha^ no ordinary appearances and no ordinary conceptions the\ cannot be harmed bv external demons, therefore thev are said to have conquered them.

OM To you who conquer all those who make us dull, rigid, and confused HUM HUM PHAT

Vajravogini enables us to overcome all harms inflicted by evil spirits who car interfere with our practice bv causing us to become physically dull or heavy, verbally rigid - for example, unable to pronounce mantras clearly - or mentally contused about our practice. THE YOGA OF BEING BLESSED BY HEROES AND HEROINES

OM I bow to Vajravarahi, the Great Mother, the DakJni consort who fulfils all desires HUM HUM PHAT

Because Vajrayogini is a manifestation of the perfection of wisdom, known as 'the Gre.it Mother of all the Buddlias'. she destroys the ignorance of all sentient beings and has the power to fulfil the wishes of all living heings. The Actual Meditation of Generation Stage

Although it is pari uf the sixth yoga, the yoga of self -gene ration, the actual generation stage meditation is explained here because it is nl this point in the sadhnna that we train in improving our concentration on divine pride and clear appearance. The actual mijdilation of generation stage is presented in three parts;

1 What is generation stage? 2 Training in gross generation stage meditation 3 Training in subtle generation stage meditation

WHAT IS GENERATION STAGE?

Generation stage is a realisation of a creative voga that is achieved as a result of pure concentration on bringing (he three bodies into the path, in which one mentallv generates oneself as a Tantric Deity and one's surroundings as the Deity's mandala. Meditation on generation stage is called a 'creative yo(;a' because its object is created by correct imagination.

The preceding eight \ ogas are necessar\ preparations for successful practice of actual generation stage meditation. The eleven yogas are like the limbs of a body and the actual generation stage iiiedil.ition i? like the body itself. This special method of combining actual generation stage meditation with recitation of the sadhana was taught and emphasized by Je Tsongkhapa. Nagarjiina advised that we should progress Step by step trom generation stage to completion stage in the same vi-ay that we climb a staircase. The main purpose of doing generation stage meditation is to prepare the ground for the later development ot completion stage reali/ahons. Without first engaging in THE ACTUAL MEDITATION OF GENtRATlON STAGE generation st.ipe nifditation we cannot siu-ived in coni[i|otion stage meditation.

TRAINING IN GROSS GENERATION STAGE MEDITATION

Tliis has lv\'o parts:

1 Training in divine pride 2 Training in clear appearance

Training in divine pride

Divine pride is a special ivay of regarding ouiselt in which we imagine that we are a Tiintric Deity and that our environment is his or her Pure Land. Although it is called 'pride', divine pride il is not a delusion; it is totally difterent from deluded pride. Deluded pride causes onl\' rehirlh in cyclic existence, whereas generating the divine pride of being \'ajra\ogini leads onlv to liberation. At Ihe beginning of actual generation stage meditation, we should cultivate divine pride anci then, based on this, develop clear appearance. The principal objects to be abandoned during generation stage meditation are ordinary conception and ordinarv appearance. Divine pride overcomes ordinan.' conception and clear appearance o\ ercomes ordinary appearance. The terms 'ordinary conception' and 'ordinary appearance' are best explained bv the following example. Suppose there is a Vajrayogini practitioner called John. Normally he sees himself as John and his environment, enjovments, body, and mind as John's. These appearances are ordinary appearances. The mind that assents lo these ordinary appearances bv holding them to be true is ordinary conception. Ordinary concephons are obstructions fo liberation and ordinary appearances are obstruchons to omniscience. All senhent beinj;s, except Bodhisattvas of the tenth ground who have attained the vajra-like concentration of the path of meditation, have ordinary appearance. GL'IDE TO DAKINI LAND

Now, if John were to meditate on the generation stage of Vajrayogini, strongly regarding hiriiself as Vajrayogini and believing his surroundings, experiences, body, and mind to be those of Vajrayogini, al that time he would have the divine pride that prevents ordinary conception. If he were also to achieve clear appearance of himself as Vajrayogini with the eiivironmtmt, enjoyments, body, and mind of Vajriiyogini, al that time he would have the clear appearance that prevents him from perceiving ordinary appearances. At the beginning, ordinary conception is more harmful than ordinary appearance. How this is so is illustrated by the following analogv. Suppose a magician conjures up an illusion of a hger in front of an audience. The tiger appears to both the audience and the magician, but whereas the audience believe

there actually is a tiger in front of them and conseipently become afraid, the magician does not believe that the hger actually exists, and so he remains calm. The problem for the audience is not so much thai a liger appears to them, as their

oinception that the tiger actually exisls. It is this conception rather than the mere appearance of the tiger that causes them

to experience fear. If, like the magician, they had no conception

that the tiger exists, then even though thev still had an appearance of a tiger, they would not be afraid. In the same wav,

even though things appear to us as ordinar\', if we do not conceptually grasp them as ordinary Ibis Mill not be so harmful.

Similarly, it is less damaging to our spiritual development to

see our Spiritual Guide a^ ordinary and vet hold him or her to

be in essence a Buddha than it is to see our Spiritual Guide as ordinary and to belie\e thai he or she is ordinary. The conviction that our SpLrilual Guide is a Buddha, o\on though he or she may appear to us as an ordinar\' person, helps out spiritiid! practices to progress rapicilv. Ordinary conceptions are reduced bv developing divine pride. For this reason we need to emphasize the tlevelopment of divitu' pride at the vor\ oiilsot of our training in generation

Stage, To meditate on divine pride it is essential to forget our ordinary body and mind. If we continue to perceive our ordinary Ixidv and mind this ivitl obstruct our dex'elopment of divine pride. Therefore, when we meditate on divine pride, we must THE ACTUAL MEDITATION OF GENERATION STAGE ensure that ive lose M awareness of our ordinary bodv and mind by imagining that instead we have achieved Vajraxogiiii's pure body and mind. Then, in order to subdue our ordinary conceptions and improve our divine pride, we can conlemplale the following three reasons:

1. / mil 110 longer nii orJiiiniy bci'i<: hr(H(,>;c imi onliiiiin/ l

mind, iiiiii {iii'inviiiiciil liiuv Iwu [•nrifjol lliii'tigh the pniclicc

cf l'riii(;i'i<; the llinv Ivdics into the path. Djir/iij; f/iis practice I

iiclinilhi dial u'lif look rd'irlli (js Vnjrauogiiu in her Piiiv Land.

2. Wljcn 1 absorbed the icisdom beings I liissohvd nil Biiihllias

in the form of Vajrayogi'ii into mysctf. Therefore I am one zoith Vajrai/ogi'ii and mi/ nature is the same as that cfall Buddhas.

3. The ordinary deluded pride I hove had nnlil now results onhi

ill suffering and continued rebirth in simisnra, hut diviiw pride will lead vie to liberation and Vajrai/ogini's Pure Land. Therefore

1 ^liall never giiv up this pure pride of being Vafrayogini.

Contemplating these three reasons, or any other helpful reasons, is analytical meditation. When, as a result of this reasoning, divine pride arises in ovir mind we try to hold it with single-pointed concentration in placement meditation. We tiien need continually to strengthen our divine pride through repeated meditation.

It IS verv important not to mistake the basis upon which we

generate divine pride, ll a practitioner called John tries to develop divine pride of being Vajraycigini on the basis of hi5

ordinar\' body and mind, he is completely mistaken. John's body and mind are contaminated aggregates and are a valid basis of imputation for John, but they cannot be a basis of imputation for Vajravogini, The appearances of John's bodv and mind are ordinan,' appearances and assenting to these appearances is ordinar\' conception, which is contrary to divine pride. l^'hen we generate the divine pride of being Vajrayogini in her Pure Land we must first prevent our normal conception and appearance of ourself, as well as of our environment, body, and mind. We need to dispel these from our mind completely. Having eliminated ordinary appearances, we should then use GUIDE TO DAKIMI LAMD

our imaginiition to In' to perceive Vajrayogini's environment and bodi', and look upon these as our own environment and body. These are the bases upon which ive generate divine pnde

hy firmly deciding I am Vajrayogini surrounded by my pure environment and pure en)iiyments'.

Training in clear appearance

There are two wavs to train in clear appearance:

1 Training in clear appearance on the general aspect 2 Training in clear appearance on specific aspects

Training in clear appearance on lite general aspect

Those who have already gained some skill in meditation can immediately begin training in clear appearance on the general

aspect, that is on oneself and the complete mandala of Vajra- yogini viewed as a whole. If this is too difficult, we can begin bv training in clear appearance on specific aspects until we gain more familiaritv, and then proceed to train in clear appearance on the general aspect. To meditate on clear appearance of the general aspect we begin by doing analytical meditation in order to achieve a generic image of the entire mandala. We check from the fire circle, vajra fence, charnel grounds, and phenomena-source up to the lotus, sun, and ourself, Vajravogini, and then back again. We continue in this wav until we have a rough image of oursell,

Vajravogini, together with the i?iitire mandiila and all the beings

within it. We then try to hold this image with single -pointed concentration in placement meditafion. Gradually, through repeated meditation, we improve our clear appearance of our- seif as Vajravogini in her mandala. When we have a rough image of oiirself as Vajravogini surrounded by her mandala we have found the object of actual generation stage meditation. We have also achie\ed the first of

the nine levels of concentration of tranc|uil abiding, which is called pl.icing the mind'. Through regular dailv practice, and THE ACTUAL MEDITATION OF GENERATION STAGE sometimes in short or longer retreat, we should improve this concentration until we achieve the fourth level of concentration on generation stage called 'close placement'. At this point, if we enter a strict retreat with the aim of achieving tranquil abiding on generation stage it is possible to achieve this within six months. After attaining tranquil abiding on generation stage it will not be long before we achieve outer Pure Dakini Land. A more detailed expianahon on the method for attaining tranquil abiding is given in joyful Pnth of Good Fortune-

Training in clear appearance on specific aspects

The 'specific aspects' are specific objects within the mandala. For instance, we can focus first on the central eve of Vajrayogini until we perceive it clearly. Then, without forgetting this, we focus on the other two eyes, and then on the face, neck, torso, arms, legs, and so forth, until we have a mental image of the enhre body. Gradually we can include the phenomena-source, eight charnel grounds, and protection circle. Contemplating each aspect in this ivay will help us finally to gam clear appearance of the entire supporting and supported mandala. Once we have achieved this we train in concentration as before. In this wav, through training in analvtical and placement meditation, we should improve our clear appearance until we complete the realizahons of both gross and subtle generation stages.

TRAINING IN SUBTLE GENERATION STAGE MEDITATION

The protection circle, charnel grounds, phenomena-source, and self-generation, all have ^ross and subtle features. The vajra ground, fence, tent, canopy, surrounding fires, charnel grounds, phenomena-source, lotus, sun. Kalarati and Bhairawa. and our body in the aspect of Vajrayogini are the gross features. They are the objects of gross generation stage meditation. Their constituent parts, such as the tiny vajras within the vajra fence, are the subtle features, A meditation using these subtle features as the object is called 'meditation on subtle generation stage'. GUIDE rO DAKLNl LAND

Througli conslanl training in meditation to improve clear .ippoarancc of the gross ubjects, eventually we will directly perceive with our mental consnuusness the entire mandala. from the fire circle to the self-generation, as clearly as we now see linings with our eves. When we gain this experience in meditation we have attained the complete realizafion of gross generation stage meditation. Through further training in meditation we will improve our clear appearance of the subtle objects, until eventually we are able to perceive them directly with our menial consciousness as clearly as we now see objecls with our eyes. When we attain this realization we will have completed the subtle generation stage meditation. The supreme object of subtle generation stage meditahnn is Vajrayogini's bodv mandala. When we can see the thirtv-seven Dakinis of the body mandala directly we have completed subtle

geneidlion stage, [f eit the same time our vv-inds gather and dissohe into the central channel at the heart channel wheel, we wilt attaui completion stage realizations. From this we can see that skilful meditation on the body mandala ot Vairayogini

is a real inner wish-fullillins jewel that satisfies the wishes ot pure practitioners.

We might find it difficult to believe that it is possible for ordinarv beings directiv to perceive themselves as a Deitv and their environment as a Buddha's I'ure Land, We should consider that

although our present bodv and mind are not the I, nevertheless due iv strong familiarity with self-grasping we directly and

vividiv see our 1 its one with our bodv and mind. Because of this, whenever our bodv is unwell we sav T am unwell', and

whenever our mind is unhappv we say '1 am unhappy'. If, through familiarity ivith self-grasping ignorance, we can come to identifv with a cont.imiiiated bodv and mind, then through correct imagination and pure concentration we can certainly come to identitv ourselves iis V'ajravogini. Then, through famili- arising ourselves with generation stage meditation, we sh.ill definitely come to perceive ourselves directly as V'ajravogini, This has been the experience of nian\- Tantric meditators. There is an account ot a \amant.ika practitioner who through his clear appearance of being '^amantaka saw hunselt as the THE ACTUAL MEDITATION OF GENERATION STAGE

Teal Deitv' in ever\' detail, including the horns on his heaci. He felt as if he could even touch the horns. Whenever he wanted to go through a door he would bend down to allow room for his horns to pass through. Although he was not actually Yamanlaka, his clear appearance of himself as the Deily Yaman- taka was not a mistaken appearance. If something is a mistaken appearance it necessarily arises from ignorance. If a Tantric practitioner sees himself as a real Yamanlaka or Vajrayogini, this clear appearance arises from his or her pure concentration and not from ignorance. Such experiences are evident onlv to the practitioner himself; other people will continue to see him as an ordinary person. People with no experience of Tantric meditation may find it difficult to believe that it is possible to change our identity from an ordinary person Into a Deity, but by developing a correct understanding of how persons lack true existence and are mere imputations we will realize that it is definitely possible. This will help us to eyperience deep realizations of Tantra and enable us to gain an understanding of the two truths according to Highest Yoga Tantra - meanmg clear light and the illusory body - which is essential for the practice of the completion stage. Ptildiiii Laimi Tiinpn Sdmm GwlHiln The Yoga of Verbal and Menial Recitation

This has tour parts:

1 The mantra to be recited 2 The benefits of reciting this m.intm 3 Actual mantra recitation 4 Explanation of close relreal

THE MANTRA TO BE RECITED

Vajra\arahi and Vajravogini have manv different aspects such as Sangye Khandroma, or buddha Uakmi; Uor]e Rabngama, or Vajra Speech Dakini; Dorje Nanipar N'gangtsema, or Vajra Form Dakini; and so forth. For this reiison Buddha Vajradh.ira taught many different mantras of Vajravogini such as the root mantra, the essence mantra, and the close-essence mantra. According io the practice of Narokhacho, we recite the mantra ot Vajravogini

called Ihe 'three-OM mantra'. This mantra is the synthesis of all the mantras of Vajravogini and Vajravarahi Whfn we recile this mantra we are directly reciting the mantras of all the thirty- two Dakinis of the body mandala, and indirectly we are reciting the mantras of all Dakas and Dakmis, and therefore of all Biid-

dhas. The three-OM mantra is; OM OM OM SARWA BUDDHA DAKINIYE VAJRA WARNANIVE VAJRA BEROTZANIVE HUM HUM HLM PHAT PHAT PHAT SftHA

This mantra originally comes from the forty-eighth and fiftieth chapters of the Knot Tmilrn of Hcriikn. The three OMs that begin

the mantra and give it its name signify that Vajrayogini is the embodiment of the Three Bodies of all Buddhas, The first OM GUIDE TO DAKiMJ LAND svnibolizes the Truth Bixiy of all Buddhas, the second OM the Enjovmenl Bod\ of alJ Buddhas, and th« third OM the Emana- iiim Body of all Buddhah. SARWA BUDDHA DAKINIYE literally means 'All the Buddhas' Dakiuis'. In this context, 'Dakini' is the inner Dakmi. the clear light mind of a Buddha, and so SARWA BUDDHA DAKINIYE reveals that Vajrayogini is in nature the clear light mind of all Buddhas. \A]\L\ IVARNAXIYE means 'Vajra Speech Dalcini' and indicates Vajrayosini is in nature the vajra speech of all Buddhas, VA)RA BEROTZA\'IVE means 'Vajra Form Dakmi' and indicates Vajrsvogini is the vajra body of all Buddhas, Here, 'vajra' refers to great bliss inst'parable from emptiness. HUM HUM HUM is a request tu Vajrayogiiii: 'Please grant me the blessings of your body, speech, and mind so that I may attain the Vajra body, speech, and mind of a Buddha', PHAT PHAT PHAT is the request: Please pacih' my outer, inner, and secret obstacles', S(^[ lA con\ evs the request: 'Please help me to build the foun- diitinn ol all attainments'. Some commentaries interpret the letters OM OM OM, HUM HUM HUM, and PHAT PHAT PHAT slightly differently, but there are no contradictions between these different interpretations. By reciting the mantra we are calling Vajrayogini and her

Ihirtv-two Dakinis and entreating them. It is important not to regard the letters of the three-OM mantra as ordinar)". We should regard them as having the same nature as the thirty- two Dakinis, In the Root Tantra of Hcruka it says:

if you wish to achieve the supreme attainment Donotview the mantra as being different from the Deities,

The thrcc-OM mantra explicillv contains thirty-two letters. These are like the retinue of the principal letter, the BAM. The letter BAM consists of five letters, YA, RA, LA, WA, and short- AH, and so altogether there are thirty-seven letters. These are of one nature with the thirty-seven Dakinis, The short-AH is Vajrayogini, and the letters YA, RA, LA, and WA are Lama, Khandarohi, Rupini, and Dakini respectively. The letters OM OM OM SAR WA BU DHA DA KI NI YE VAJ RA WAR NA NI YE THE YOGA OF VERBAL AND MENTAL RECITATION

\'A| RA BE RO TZA Nl YE HUM HUM HUM PHAT PHAT THAT SO HA are the retinue of Dakinis: Partzandi, Tzandriflkiv.i, Pai- bhawatiya, Mahanasa, Biiamaliya, K.irwariya, Lamkeshiiriva, Drumatzaya, Airawatiya, Mahabhair.iwi, Baviibe^a, Sura- bhakiva, iihamadewi, Suwatre, Havakarna, Kha£;aiiaiia, T/.atra- be^a, Kliandarohi, Shaundini, Tzatrawarmitii, Siibir.i. Mahabala, Tzatrau'artini, Mahabire, Kakase, Ulukase, Sliiinase, Sliuk.ir.ise, Yamadliatlit, Yamaduti, Yamadangtrini, and Yamamatani,

THE BENEFITS OF RECITING THIS MANTRA

By reciting the Ehree-OM mantra we come closer to Vajrayogini,

There are two ways to understand this. !n the first sense, it is like making a connection with a special friend, and in the second sense it means actually becoming the Deity Vajrayogini. A close retreat is a retreat in which m.intra recitation and meditation on a Tantric Deity are emphasized in order to bring us closer to the Deity in both these senses. Reciting the thrce-OM mantra purifies our non-virtuous actions and their imprints and pacifies the obstacles that prevent

success ill our practice. It also increases the power of our speech. The speech of most ordinary' beings is mundane and

possesses little power, but ordinarv speech can be transformed through recifing this mantra. Using mantra recitation we can

pacify all inner obstacles such as sickness and strong delusions, as well as outer obstacles such as being harmed bv evil spirits. Our lifespan, merit, wealth, and, most important, our spiritual realizafions will increase. We will gain control over the evil actions of others and be able to lead Ihem into correct paths. When necessar\' we will be able to tame the minds of others and therebv help manv sentient beings bv using wrathful actions. Reciting the Ihree-OM mantra confinuallv with faith will cause us to experience increasing happiness and fulfil our wishes. It causes realizations of the completion stage pracfice of vajra

recitation to ripen and, finally, it enables us to attain the vajra speech of a Buddha. The Root Tmilm of Herukn praises Vajravogini's mantra as the

'king of all mantras' and states that there is no mantra in all CUIDE TO DAKINI LAND

the three re.ilms uf existence that is more powerful. This Tantra also expldiiis thdt Vdjrayogini's inanira is in essence Ihe mantra of all Dakinis, and that just by remembering or reciting it with faith we remember or recite the mantras of all Dakinis.

|e J'habongkhapa said that only with Vairayogini's mantra is it possible to receive actual attainments merely bv recitation. In the Root Tniitrd of Herukn, Vajradhara says:

Attainments can be achieved merely by reciting the mantra. And all action^; will be comj.ilcted perfectly.

This, the king of all mantras. Causes the completion of every action.

There is no mantra more supreme than this

In ail the three realms.

This is the essence ot all Dakinis. Bv mereh remembering this mantra All the attainments will be achieved.

Here, .ilt.iinments' refers to the temporary happiness of humans and gods and the ultimate happiness of liberation and enlightenment. It also refers to those attainments that are common to Sulra and Tantra such as renunciation, bodhichitta,

.iiui correct v lew, and to the uncommon attainments of Secret Mantra such as the realizations of generation stage and completion stage. Besides achieving these attainments, through reciting this mantra we will be cared for bv all the Dakas and Dakinis of the Twenty-four Places and their emanations. By rcL-iling the thnv-OM miintra we are reciting the essence m.inlia ot all Dakinis. For example, when we recite this mantra ive are also indiioctlv recUing the mantras of Tara, Sarasvah, Marichi, and ot all other Dakinis. Reciting this mantra iibo leads to the attainment ot outer and inner Dakini Land, By reciting this mantra we can help others to fulfil llieir uivlu's and gam peaic, good health, long lite, and prosperity. We n'ill attain the ability to avert others' diseases such as cancer, strokes, paralvsi.s. and all ph\sical pain, as w ell as dangers from fire, water, earth, and ^^ind.

Some practitioners who hii\'e a strong karmic link with

[b2 THH YOGA OF VERBAL AND MENTAL RECITATION

Vajrayogiiii tliroiigli their dajl\' [iractice, or bv merely reciting this mantra, attain outer Pakini L.ind before their dealli, sometimes without even engaging in close retreats or intense meditation. Some attain Dakini Land in the bardo hv remembering, as in a dream, llieir daily recitation ol the mantia. thereby enabling Vajrayogiiii to lead them to her Pnre Land, hi Dakini Land these practitioners are cared tor h\ [lenika and Vajra- yogini and, ivilhoiit ever liiiving to untieigo ii neon trolled death again, thev attain enlightenment dnrhig th.it lite. It is for these reasons that the three-OM mantra of N'ajravogini is called the 'king of all mantras'.

ACTUAL MANTRA RECITATION

This has two parts:

1 Verbal recitation 2 Mental recitation with two completion stage meditations

Verbal recitation

At tfie time of receiving the Vajravogini empowerment, we make a promise to recite a certain number of three-OM mantras as a dailv commitment.

It is important to keep a suitable rosarv, or mala, on which to count mantra recitations. The mala has great meaning and is one of the commitmeni ritual objects. Once we have found a

suitable mala we should try to bless if every day by performing the following short blessing. We regard our left hand as being the nature of the wisdom of emptiness and our right hand as being the nature of great bliss. We place the mala m the palm

of our right hand and cup our left hand over it. Joining the two hands in this way symbolizes the union of great bliss and emptiness. We then recall that the nature of the mala is emptiness and tecile the three-OM mantra three or seven times. We

then blow on the mala while rubbing it between our hands and, with strong concentrahon, imagine that the mala transforms r.UIDF TO f>AKINr lAMO into V.ijr;ti.'at bliss and emptincs?. Once the mala has been blessed in this way we should always regard it as a holy object. By blessing and continuously using our mala while reciting the manlra, it will gradually beciime a very powerful object with which to bestow blessings and avert others' obstacles. Manv Tibetans have experienced the spiritual power of the malas of pure practitioners. When they or their children are afflicted by evil spirits they go to pure practitioners who cure them by the healing action of touching the sick person's crown with a blessed mala and praying for their welfare. Through the power of such actions many people have received real benefit. During mantra recitation there is a special way of using the mala to gather all the Dakinis into our body and (o receive Iheir blessings. We begin bv hangmg the mala over the ring finger of our left hand. The mala can be held either al the level of the heart or at the level of the navel. We recite the mantra once and then move the first bead inwards, towards ourself. with the thumb. We imagine that from the emptiness of each bead there arises a Deit\ in the aspect of Vajrayogini who dissolves into our heart or navel. After reciting a few mantras in this way we can continue bv hanging the mala over the middle finger. or index finger if this is more comfortable, and move the rrala beads with the thumb as before. However, it is an auspicious sign for our practice to use the ring finger and thumb at least a few times at the beginning of the mantra recitation session because it symbolizes controlling delusions. Tantric prachtioners have a commitment to make offering? to the Buddhas and to benefit sentient beings. To fulfil these two commitments we can recite the three-OM mantra with the visualization described in the sadhana.

At my heart inside a red phenomena-source, a double tetrahedron, in the centre of a moon mandala, is a letter BAM encircled by a red-coloured manlra rosary circling counler-clockwise. From these, immeasurable rays of red light radiate. They cleanse the negativities and obstructions of all senlienl beings and make offerings lo all the THE YOGA OF VERBAL AND MENTAL RECITATION

Buddhas. All the power and force of their blessings is invoked in Ihe torni of rays of red light which dissolve inio the letler BAM and m.iiilra ros,ir\'. blessing my mental continuum.

This is the recitation of commitmenl. To improve our body mandala medil.ihoLi we cm rocite ihe mantra with the folloivini; visualization. Al the heart of the principal Deity of the body mandala Hiere is a phenomena-

source, hiside this, on a moon tiishion, there is a red letter BAM surrouiidod by the rod tbroo-OM mantra. Wo recite Hit thrce-OM mantra u'ilh an alert mind and, while observing Ihe letters of the mantra, we identifv each ot the thirtv-seven Deities of the mantra. For example, a;; ive recite Ihe first OM we simultaneously trv to identify Partzandi, as we recite the second OM

we tr\- to identifv Tzandriakiva, and so forth, unhl we reach

the last syllable HA when we tr\- lo idenlif\- Yamamatani.

Mental recitation with two completion stage meditations

This is presented in three parts:

1 First completion stage meditation 2 Mental recitation 3 Second completion stage meditation

Mental recitation can be practised with either the generation stage or the completion stage meditations. Through this practice we receive benefits both from mantra recitation and completion stage meditation.

First completion stage meditation

To do this meditation we visualize that at our heart there is a phenomena -source about the size of the tip of a little finger, inside this is a moon cushion, mantra riwar^', and letter BAM. The phenomena-source descends through the central channel to the centre of our navel channel wheel. We concentrate on CUtDE TO DAKrN'l LAND

this for a few momenls. We then gently inhale and imagine

that ill] the winds of tht- upper pail of our body gather and descend through the central channel, reaching the point just above the pheiiomena-source at the navel. Then we slightly tighten the muscles of the lower part of the body and gather

up all the lower winds. These rise up through the central chan-

nel and rc'ach Ihe point just below the phenoni era -source ,il the navel. Both the lower and upper winds of the body are now held together at the navel. This is called the 'vase breath' because the shape of the uniled upper and lower winds is like the shape of a bulbous vase. We should feel that our mind is inside the phenomena-source at the centre of the navel channel wheel. We then focus on the four side corners of the phenomena-source where tiny joy swirls spin counter-clockwise. We hold the vase breath and concentrate single- pointedly on the tour joy swirls for as long as possible. Just before we begin to fee! discomfort we exhale slowlv and gentlv. This process can be repeated many times in one session because initially we are unable to hold our breath tor ven' long. After we have gained some experience in this meditation vve can prdctise actual mental recitation.

Mental recitation

We begin mental recitation bv repeating the previous meditation up to the vase breath. Our mind then dissolves into the letter

BAM and becomes one with it. Then, while we hold the vase breath inside the central channel at the navel, our mind, the letter RAM, reads the letters ot the three-OM mantra counter- clockwise. We ment.illv recite the mantra three or seven times and then exhale gently. Then again we draw in the winiis to the navel, hold Ihent there while mentath- reciting the mantra, and then exhale again. This cycle can be repeated many times in one session. THE YOGA OF VERBAL AND MENTAL l^EClTATIO^

Second completion sUge tnedilMion

Regular practice ol the fnlloiving medit.ition will develop and experience increase our ot S''"?''' Hiss, improve our undorstami- ing of emptiness, and c.iusc us to ri\ili/o llic cli'.ir lji;lil ut bliss. that We visualize at the centre of our bod\ , iiiid\va\ hemeen the two shonlders but closer to fhe t>ack than the front, there is the central channel. It is red in colour, smooth, and clear. It is in the natnre of light and about the thickness of an arrow,

Fioni the lower tip, which is .it the se\ org.m, it ^oes slr

We focus first on the white jov swirl inside fhe lower tip ot the central channel. We concentrate on if spinning rapidiv and imagine that it induces a stronj; feeling of great bliss. A?, if spins, the joy swirl slowly rises v\ithin the central channel, causing our experience of great bliss to intensify. When tlie jov swirl reaches the centre of our heart channel wheel we

concentrate on it while experiencing bliss. Then we focus on fhe red joy swirl at the upper tip of the central channel. Spinning

continuousiv, it rises from between the eyebrows to the centre of the crown channel wheel and then descends slowly through

the central channel. When it reaches fhe point just above the white joy swirl at our heart we focus on both joy swirls spinning ver}- rapidly and continuously, one above the other, and we recollect that everything is in the nature of emptiness. .As ihi' joy swirls spin, they gradually come closer to each other until finally they merge and transform into one pink joy swirl. The pink joy swirl continues to spin and gradually becomes smaller

and smaller until finally it dissolves info the clear tight of emptiness. Our mind of great bliss tlien meditates on emptiness and we concentrate on this experience single-pointedly for as long as possible. The 'clear hght of emptiness' referred to here is Ihe experience ol the clear hght of bliss mixed inseparably with emptiness. GUIDE TO DAK1N1 LAND

This experience is called the 'secret Dakini'. The letter BAM visualized at our navel during the empowerment and in the first completion stage medifalion is called the 'inner Dakini'. The Dakinis of the Tvi'enty-four Holy Places are called the 'outer Dakinis'. These three types of Dakini are mentioned in Ihe extensive dedication prayer in the Vajrayogini sadhana;

The beautiful Mother of the Conquerors is the outer Yogini, The letter BAM is the supreme inner Vajra Queen, The daritv and emptiness of the mind itself is the secret Dakini Mother;

Mav I enjoy the sport of seeing the self-nature of each.

EXPLANATION OF CLOSE RETREAT

This has four parts;

1 What is a retreat? 2 Explanation of close retreats of signs, lime, and numbers 3 Prtliminarv' practices for dose retreat 4 The actual close retreat

What is a relreat?

On retreat we stop all torms of business and extraneous activities in order to emphasize a particular spiritual practice. There are Ihree kinds of retre^it: physical, verbal, and mental. We engage in physical relreat when, with a spiritual motivation, we isolate ourselves from other people, activities, and noise, and disi.'ngaj;i.' from e\traneous and meaningless actions. We engage in verbal retreat when, with a spiritual motivation, we refrain from meaningless talk and periodically remain silent. We engage in mental retreat bv preventing distractions and strong delusions such as attachment, anger, and jealousy taim Arising, and bv maintaining mindfulness and conscieiihousness. If we remain in physical anj verbal retreat but fail to obsen'e mental retreat, our retreat will have little power. Such a retreat THI VOCA OF VERBAL AND MENTAL RECITATION may be relaxing, but if we dn not pre\'ent strong delusions from arising even on retreat our mind will nol be at peace, 1 lowever. keeping physical and verba) retreat will help us to keep mental retreat, and for this reason Shantlde\a praised the lirsl two kinds of retreat in Guide fo the Boilhisattvii's IVmy ofLif,\

Explanation of close retreats of signs, time, and numbers

A close retreat is a retreat in which \ve practise special methods that cause us to draw closer to the atl.iinments of a Tantric Deiti'. We engage in a close retreat of signs when we remain in retreat until a correct sign of attainment manifests. We engage in a close retreat of time when we do a retreat for a definite period of time such as six months, or, alternatively, when we do either a long or short close retreat everv year at the same time. There are two kinds ot close retreat of numbers: a close retreat of achons, and a great close retreat. There are also longer and shorter close retreats of actions. On a long dose retreat of actions of Vajravogini the three-OM mantra is recited four hundred thousand times, and on a short close retreat of actions on Vajravogini the mantra is recited one hundred thousand times. To conclude both long and short close retreats of actions we should recite ten thousand wisdom-descending mantras and then perform a fire puja. There are also two kinds of great close retreat: extensive great close retreat, and short great close retreat. In an extensivt' great close retreat of Vajrayogini we recite the three-OM mantra ten million times, and in a short great close retreat we recite the mantra three million, two hundred thousand times.

Preliminary practices for close retreat

There are two kinds of practice that can be done as preliminaries to engaging in a successful close retreat: distant preliminaries and close preliminaries. Whether or not we achieve mundane GUIDE TO DAKINI LAND or supramundane results from doing a close retreat depends upon the preparations that wo make. Well-mode preparations will bring good results.

Distant preliminaries

There are nine di^itant preliminary practices:

1 Going for refuge 2 Vajrasalt\'a mantra recitation 3 Prostrations 3 Mandala offerings 5 Guru voga 6 Samavavajra mantra recittition 7 Vajradaka burning offering 8 Making images of the body or mind of a Buddha 9 Water offerings

Each of these should be performed a hundred thousand times.

If we are unable to do all nine preliminaries, but vs-ish strongly to attain realizations of generation and completion stages, we should tr\' to do al least the first five preliminaries, performing each one purely a hundred thousand limes. The practices of going for refuge, Vajrasattva mantra recitation, mandala otler- ingfi, and Guru yoga can be done in conjunction with Je Phabongkhapa'5 extensive Vajrayogini sadhtina. At first we may feel that these preliminaries are too great a task lor us, but 1, the author, would like to gi\e encouragement by relating mv own e\perience, 1 ha\e completed lour Vajra- yogini close retreats, 1 did mv first in a group very soon after receiving the empowerment of Vajravogini. At that time 1 had not completed the first five preliminaries. Later, after completing the five prelimin.iry practices, I did mv second and third close retreats. Later still I completed the remaming four preliminaries and I did my fourth close retreat. Since then 1 have accomplished meditational retreats on Vajravogini and other Yidams many times. We should not think that by completing just one or two close retreats ive will become a Buddha! 1( is very iiiiportaul to gain a clear understanding of hoiv to perlorm each ot the time preliminan' practices. The practices of THE YOGA OF VERBAL AN'D MENTAL RECITATION refuge. Vajrasattva mantra recitation. Guru yoga, and irmndala offerings have been explained earlier in tliis book. The wav lo accumulate a hundred thousand Guru vogas is to recite the main practice of Guru yoga in the sadhana once at the beginning of each session and then to coiuil the niimbfr of recitations of the brief request, or of the name mantra of our Guru, or of the mantra ot Guru Vajradharma. The vsay to accumulate prostrations in conjunction with the Boiibifntti'n's Confi's^ioii of Mornl Doinifalh is explained in The Boilhisnitrn l'iW5.

The mantra recitation of Samavavajra and the burning ottering of V'ajradaka shoultl be done together with their respective sadhanas. These can he found in Appendix 11. The Samava\'ajra mantra recitation mainlv purities degenerated commitments and vows, and the burning offering of Vajradaka purifies our negarive karma in general. These two practices and the Vajra- sattva mantra recitation are principally purification practices. Making prostrations is both a practice of purification and a method to accumulate merit. To perform the burning offering of Vajradaka ive need black sesame seeds and a small container for the fire. The container represents the mandala of Vajradaka and serves as the \isual object of the practice. The fire that is made inside the container should be smokeless and should last for at least as long as the session. The fire ciintainer is set up in front of our meditation seat. We put as many sesame seeds as are to be burned in that session on a plate and arrange the seeds in the shape of a scorpion. When everything has been prepared, we sit on the meditation seat and begin the session.

We imagine thai all the negative karma created by oorself and other living beings gathers into a mass of black light which dissolves into the scorpion-shaped arrangement of sesame seeds. While reciting the offering mantra we take a few sesame seeds with the thumb and ring finger of the right hand and throw them into thy fire. We continue in this way until all the sesame seeds on the plate have been burned. While doing this we count the number of mantra recitations and offerings on a mala with our left hand. We should patiently follow this pro- cedure, collecting the mantra recitarions and offerings each day CiUrDIi TO DAKIMI LAVD

ill several sessions, until we have completed a hundred thousand recitations and offerings. Je Tsongkhapa compiled instructions specifically for this prac-

tice. It is a verv powerful method to purify our own negative

actions and it can also be used to purify the negative actions of others, whether they are alive or dead. For example, if our mother has died wo can purity her negative actions by performing this burning offering on her behalf. To do this, we follow the sadhana as usual except that we focus mainly on our mother, visualizing her in front of us, as if she were alive. We imagine that all the negative karma she has created since beginningless time gathers together in a mass of smoke-coloured light which dissolves into the sesame seeds. Whilst reciting the offering mantra we offer the seeds to the mouth of Vajradaka at the centre of the iiiandala. We then request tliat our mother's mental continuum be cleansed of all faults. We repeat this offering and request manv times. To m.ike a hundred thousand images of a Buddha, or of a Buddha's stupa. we need an authentic mould from which to cast the images. We should try to do the casting ourself rather

than paying others to do it. As each stahie or stupa is produced we imagine that a new living Buddha manifests from the Dharmakaya, While making these iniiigcs we recite the mantra of the essence ot dependent relationship; OM VE DH.ARM.'X HETU TRABHAU'A HETUN TEKAM TATACATO HAW'ADA TFKANTSAYO NIRODHA EHWAMBHADHI MAHA SHRAMANIVE SOHA. With one mould we can produce many statues at the same time, so it will not take very long to make a hundred thousand. The statues or stupas can he either lar^e or small. Eve"!! making one Statue or stupa with faith creates the cause lor us to become a li\ ing fiuddh.i in the future. To m.il^e a liundri'd iliousand water offerings, ideally we should obtain a hundred ottering bowls and fill these with pure water ever\' d-iv. If we wish to do retreat n-e can do five sessions each day, offering a hundred water bowls in each session. Gradually we will collect the hundred thousand water offerings. The bene tits of offering water and the way to make \\ater offerings are explained in h'ufiil Ptitli of Ootid Forttnh' and other books. THE YOGA OF VERBAL AND MENTAL RECITATION

At first ue may think that we should just do the retreat and not bother i^tli the preliniinarv practices because they are too difficult. Although it is true that the nine preliminaries take a long time, it is nevertheless important to trv to do them. The preliminary practices are like preparing ,i meal and the actual retreat is like eating the meal. Preparing a meal is more difficult than eating it, hut a meal that is prepared with great care is a joy to eat. Some practitioners may think that oice thev have finished one retreat there is no need to do the nine or the five preliminaries, but this attitude is incorrect. We cannot sav we have finished meditation retreats until we achieve Buddhahood, After completing one close retreat and concluding with a (ire puja, in subsequent close retreats we can emphasize meditation and tr\' to gain experience of generation and completion stages.

Close preliminaries

The close preliminary practices are performed just before starting a close retreat. We need to fmd a tjuiet and peaceful place with a good, well-huilt retreat room in a safe and healthy environment. We should make certain that all necessary facil- ities such as food, water, heating, and so forth are readily available. We also need a suitable assistant to help us during our retreat. We should have the freedom to practise within our own spiritual tradition. In addition to these external conditions we need certain inner conditions. In particular we must have studied the instructions and commentaries thoroughly so that we understand how to practise the prelirrinaries, the eleven vogas of generation stage, and the completion stage meditations. We should ther prepare the retreat room. First we clean the

room and set up a shrine with statues or paintings of Buddha Shakyamuni, ]e Tsongkhapa, Vajrayogini, and our root Guru. If we have other images of Buddhas and Bodhisativas we can also place them on the shrine. We set up our meditation seat

facing the shrine. The seat should, if possible, face west. It should be stable and comfortable, with a slightly raised back. Since the cushion should not be moved throughout the retreat GUIDE TO DAKir^l LAMD

i( iei important, especially or a long retreal, that it is uenlUated uiideriiealli. This can be done by raising it on a wooden platform with holes in. These preparations should be carried out a few days before (he retreat is due lo begin. Oil the morning of the day the retreat begins, we set up the torinas ^nd othfr offerings on the shrine, placing the tormas on a sii^htlv higher level than the other offerings. In front of these we set out tour rows or offering bowls. The first row, nearest the back uf the [;hrine, is for the supramundane Deities, the second row is for the mundane dakas and dakinis, and the third row is for the Dharma Protectors. These three rows of outer ofierings are laid out starting from the statue's left, that is from our right. The fourth set of outer offerings is to the self- j^eneration and is arranged starting from our left. Each row of offering bowls is Arranged in the following order: AHRGIIAM, PADAM, PUPE, DHUPE, DIWE, GAN'DHE and \'E\VIDE, There is no need to set out a shapta offering because music is not a \isual object. On a small table in front of us we place our ritual objects: the bell and vajra, daniaru, inner offering container, ritual viise, and rosarv. The vase should be more than half-filled with fresh water mixed with saffron, and the spout of the vase should point towards us. Until the retreat h finished the meditation seat should not be moved or changed, nor should the commitment rilujl obJLVts be removed front the retreat room. Outside the retreal house we should mentally make a bound- x\ around the retreat area bv choosing various landmarks such

,is trees, ro.ids, or mountains. These can be as near or far as we wish. When we have marked the boundary we make a strong determination not to go bevoiid it until we finish the retreat. At the beginning of the retreat we make a strong determination not to meet people lor the duration of the retreat. However, lie can make eNCeftions tor special people such as our Spiritual Guide, our assistant, our close Dharma friends, or our doctor. We should .iko decide to refrain from ail wortdh activities, mental luisvness, and meaninj;less conversations, in short, we should niake a determination lo engage in

- one, consisting of three small lormas wilh candles in luml of them, for dispelling obstacles, and the other for tht- kî.U guardians. The first lorma is taken out during the preliiniiiarv rituals. The tornia for the local guardians can be taken outride after these rituals are concluded. Having completed all the preparations, in the mid-aflernoon of the first dav of our retreat ive should sil on the meditation cusliion and perform the preliminar\' rituals. We recite the preliminarv pravers for entering retreat - ôin^ for refuge, generating tiodhichitta, instant self-generation, blessing the inner offering, accomplishing the cleansing water of the \ase, making torma offenngs to the mundane dakas and dakini?, offering the torma to the local guardians, giîng and sending out the obstacle-dispelling tomia. Then \ve mentallv generate Khandarohi at each ot the boundarv landmarks to avert obstacles to our retreat. At this pc>int we meditate on the protection circle - the vajra ground, fence, tent, and canopv, surrounded bv the five- coloured wisdom fires. We stronglv imagine that >ve are inside this protection circle. The meditation cushion is then blessed and we once again meditate on the protection circle. We then

bless our meditation environment and everything within it, and we bless our three bodilv places. Then once again we meditate on the protection circle. All of these preliminary rituals should be performed in conjunction with the retreat preliminaries sadhana composed by ]e Phabongkhapa, which can be found in

Appendix II. Wc should trv to finish these preparations in good rime SO that we can lake a break to relax and have supper before

sunset. The first session of the actual retreat should start at dusk.

The actual close retreat

We begin the first session of the retreat by generating an especially pure motivation. We think;

Tlimuf^h Ihe kindness of Buddlm Sbakyamuiii, and cspccmlb/

through Ibt- kmdness of mi/ precious root Ctini, ! now hiivc Ihe CUIOC TO DAKINI LAND

grcnl fortune imd •>irliiiiit\/ lo prafljsp llic •supreme path of

Vijjrui/ogiiii. ! •nii^l usl' this opporlui\ily lo bciicfil nil lii'ing beings.

Willi a feeling of great happiness we then recite Ihc sadhana, concentrating on the meaning of the words without being distracted. After the Prnyci- to Behold the Beautiful Face of Vajrayitgini we make the tsog offerings and then continuB with the remaining pravers of the sadhana, concluding with the long dedication prayers and the auspicious pravers. When we go to bed we should remember to practise the yoga of sleeping. On the next day, the first session should be finished before breakfast, the wcond session before lunch, the third session before supper, and the last session before going to bed. This, or a similar timetable, should be maintained ever}' day for the duration of the retreal. During the meditation breaks we should impro\ e our renunciation, compassion, bodhichitta, and correct view of emptiness bv studying and conteniplahng Lamrim instructions, and also impro\ e our understanding of the generation and completion stages by reading Tantric commentaries. In each session, after blessing the inner offering, we lake one drop of nectar with the tip of the left nng finger and, with it, draw a triangle on the palm of the right hand. We imagine that this nectar is made of the white and red bodhichitlos of Father Heruka and Mother Vajravogini that came from the Mother's sex organ. We taste the nectar and imagine that our channels, drops, and inner winds are blessed and purified of all faults, and we experience the clear light of bliss. By going for refuge we increase our renunciation and compassion, through meditation and recitation of Vajrasattva we purify our negative karma, bv practising Guru voga we collect a vast accumulation of merit, by meditating on bringing the three bodies into the spiritual path we purify and gain control over death, intermediate state, and rebirth, and through the actual meditation on generahon and completion stages we purify ordinary appearance and ordinary conception. Through these practices and through reciting the three-OM mantra, moment by moment we draw closer and closer to Vajravogini and all the Dakinis. By offering tormas we will quickly receive THE YOGA OF VERBAL AND MEMTAL ReLlTATlC1\ attainments from Vajrayogini, and by making tsog offerings we fulfil our commitments and so will be cared for bv tbe Ik^ioes and Heroines. During tbe retreat we sbould often think .ibout these benefits.

It IS ver\- important to keep tbe commitments of retreat, namely, not to meet many people, not to engage in me.iningless conversations, to maintain mindfulness iind conscientiousness, not to engage in worldly activities, not to read books tbat are unrelated to our main practice, to make torm.i offerings each dav at the same time, not to argue wilh others, not to show our commitment ritual objects to those with no faith, to be careful not to damage tomias, and not to allow thost without faith to touch our mala. We should also trv to abandon the ten faults of verbal recitation - breaking the recitation by talking or by coughing, or reciting the mantra too loudly, without any sound, too ciuickly, too slowly, with sighs, while hiccupping, with a slecpv mind, or with a distracted mind. \Mien we do a close retreat of actions the full number of mantras should be recited on the same cushion. After completing either one hundred thousand or four hundred ihousand recitations of the three-OM mantra, ive recite the wisdom- descending mantra ten thousand times: OM OM OM SARWA BL-DDHA DAKINIYE V.^RA \VARNAMYE VAJR,A BEROTZAMYE HUM HUM HUM PHAT PHAT FHAT HUM HA ADZE SOHA, While reciting this mantra we visualize countless rays of red light radiating from our heart to the ten directions and inviting all the Buddhas in the form of Vajrayogini. These dissolve into our body like a heavy shower of rain falling into an ocean. With strong conviction we think that we have received the blessings of all the Buddhas and we imagine that our mind and body transform into the nature of omniscient wisdom. After completing len thousand wisdom-descending mnntros, we do the Isst session of our retreat in the morning of the last day. hi this session we should recite the whole sadhana, including the tsog offering, exactly as we did in the first session of the retreat. After we have finished the retreat, we can take out the tormas and other offerings and put thfm in a high place, or into the sea or a river, or in any clean and pure place. Until we complete the fire puja, we should continue to recite once a day the whole GLITDE TO DAKINT LAND sadhdiifl thai WL" usud in llie retrcai, without missing even one dov. IVIicn wo have done the fire pu'y\ we have completed our close retreat of actions. In subsequent close retreats on

Vajrayogini it is not necessan- to do the fire puja at the end of the retreat, unless we sped fit .illy wish to. More information on the pieparations for the hre puja and on the design of the hearth can be found by consulting the sadhana and the diagram in .\ppendi\ 111. When we come to perform the actual fire pu]a we shall require the help of several assistants. The Yoga of InconcewabiUty and the Yoga of Daily Actions

THE YOGA OF lNCONCEI\'AiMLITY

Training in this meditatitin \\-itl improve our experience of both the common and uncommon .ispecls of llie Ivvo truths. The common aspect of the two truths is that which i,'; taught in Sutra teachings and tlie uncommon aspect is meaning clear light and the pure illusory body.

All the appearances of this life, our environment, enjoyments, bodv, and mind, arose from the dear light of death of the previous lite, Immediatelv after that clear light of death ceased we perceived the appearance of black-near-attainmenl of reverse order, which was the first moment of the mind of this hfe. From this mind, all the gross minds that perceive the things

of this life graduiillv developed and we came lo experience \anous pleasant, unpleasant, and neutral feelings. Later, when

we die, all our gross minds that perceive the things of this world will dissolve back into the clear hght of death and at the same time e\ ervthing that appears to us now will vanish. Similarly, when we meditate on bTinj;ing death into the path of the Truth Bodv we imagine that all ordinary- appearances dissolve into the clear light of death and that from this mind Iht gross minds that perceive the pure environment, enjoyments, body, and mind of Vajrayogini gradually develop. Then, in the yoga of inconceivability, these minds dissolve back into the clear light ot emptiness. Everything we perceive during generation stage meditation disappears and we once again experience ont\ the clear light of emptiness. This process of manifestation and dissolution of the mind and its objects shows ver\' clearly that nothing m samsara or nirvana exists from its Dechcn N\/m<;;po Plmboii^khit Dorjix-lum^v THE YOGAS OF INCONCEIV ABILITY A\D OA[LV ACTIONS

own side, from the side o1 tlie objoct. Thev e\jst onh ,is uwve appearances to the mind.

The actual practice of this yoga is done bv folknvinj; the sadhana. We visualize as follows:

From the letter BAM and the mantra rosar)' at my heart, light rays radiate and pervade all three realms. The formless realm dissolves into the upper part of my body in Ihe aspect of rays of blue light. The form realm dissolves into the middle part of my body in the aspect of rays of ted light. The desire rc.itin dissolves into the lower part

of my body in Ihe aspect of rays of white light. 1, in turn, gradually melt into light from below and above and dissolve into the phenomena-source. Thai dissolves into Ihe moon. That dissolves into Ihe thirty-lwo Yoginis. They dissolve into Ihe four Yoginis, and they dissolve into the Principal Lady of the body mandala. The Prin- cipal Lady, in turn, gradually melts into light from below and above and dissolves inio the phenomena-source. Thai dissolves into the moon. That dissolves into the mantra rosary. That dissolves into the letter BAM. That dissolves into the head of Ihe BAM. That dissolves into the crescent moon. That dissolves into the drop. That dissolves into the nada, and thai, becoming smaller and smaller, dissolves into clear light emptiness.

Having dissolved evervthing into clear light emptiness, we imagine that we experience the clear light of bhss mixed indivis- iblv with emptiness and we meditate on this for as long as possible.

The real inconceivability is the union of the clear light of bliss and emptiness. Onlv c]ualified Tantric practitioners can experience this. The yoga of inconcei\abilitv is principallv a method for training in this union, and for attaining meaning clear light anci the pure illusory body. The meditation given here is the common practice of the yoga of inconceivability, which can be practised by all practitioners of Vajrayogini. There is also an uncommon practici? of the yoga of inconceivability which can be practised only by Vajrayogini practitioners who have received special instructions. CUIDE TO DAKINI LAND

THE YOGA OF DAILY ACTIONS

The voga of daily actions is a method for transforming everyday actions such as eating, sleeping, walking, and talking into profound spirifual palhs, thereby extracting greol meaning from

every moment of our life. The yoga of daily actions has two parts:

1 The main practice 2 Tiie branch practices

The main practice

With the feeling of great bliss expenenced at the time of meditating on the voga of mconceivabilitv. insiantaneously we arise from the state of emptiness as Vajrayogini, We are surrounded bv the outer protection circle and wear the inner protection circle of armour marked on our body. We now generate the direchonal protection circle of the wrathful Dakinis of the ten directions bv reciting the wrathful mantra called the 'mantra emanating from the four mouths' white snapping the thumb and index finger of our left hand in each of the ten directions. We imugine that ten wrathful Dakinis emanate from the letter

BAM at our heart. In the east, that is, in front of us, is Kakase,

in the north Ulukase, in the west Shonase, in the south Shuka- rase, in the south-east Yamadhathi, in the south-west Yamaduti, in the north-west Yamadangtrini, and in the north-east Yama- matani In tht space above is Kakase. and in fhtj space helow is Khandarohi. We visualize all these Deities in the aspect of Vajrayogini, but with wrathful expressions. Powerful llames of wisdom fire emanate from their bodies and pervade the diiec- tion they guard, protecting practitioners from harmful spirits. First we recite OM SUMBHANI SUMBHA HUM HUM PHAT exhorting the Deity in the east and the Deity in the space above, both of whom are called Kakase, to drive away all evil spirits from these directions. As we recite this mantra we snap the left

thumb and index finger twice, first in front of us, and then a little above us. Snapping our fingers reminds us that everything THE VOGAS OF 1NC0NCE1VAB1L1T\ Wo UA1L1 ACTIONS is ill tlu" iiahirt' of ompliiicss. Then with the rocitation of OM GRIHANA GRIHANA HUM HUM PHAT, \vt> evhort Ukik.ist- to dispel all evil spirits from the north and we sn.ip our fingers once to the north and recall emptiness. With OM GRIHANA FAVA GRIHANA PAYA HUM HUM PHAT, wo I'yjuirl Shon.is,' in the west and Khandarohi in llio ^pace beloiv lo dri\c away the evil spirits from those directions, and we snap our lingers twice, hrst behind our head .ind then hehind our neck. With OM ANAVA HO BHAGAWAN VAJRA HUM HUM PHAT, we evhort Shukarase lo averl the evil spirits in the south, and we snap our fingers once to the south and recall emptiness. Then we recite the four mdnlras once again. With the recitation of the first mantra we e\hort ^ aniadliati to dn\e awav all the evil spirits from the south-east and we snap our fingers once to the south-east and recall emptiness. With the second mantra we exhort Yamaduli to drive away the evil spirits from the south-west and ive snap our fingers once to the south- west and recall emptmess. With the third mantra we exhort

Yamadangirini to drive awav all the evil spirits from the north- west, and we snap our fingers once to the norlh-west and recall emptiness. With the fourth mantra we exhort Yamamatani to drive awav the evil spirits from the north-east and we snap our fingers once to the north-east and remember that everything is the nature of emptiness. These mantras are called the mantra emanalmg from the four mouths' because the sound of these four mantras comes from the mouths ot four-faced Heruka. These mantras possess special

power that can avert all obstacles. Having set up this directional protection circle, we should mainta)n the following recognitions throughout our daily activities: whatever appears to our mind is the nature of emptiness, all emptinesses have the nature of great bliss, and all experiences of great bliss are in nature one with Vajrayogini. We

should tr\' to combine all our daily actions with these three recognitions. Those who tan do this practice successfully can transform their everyday actions into acts of great virtue, even though others may think that their actions are neutral, or even evil. Through gaining experience in the correct view of emptiness we will be able to practise the first recognition. Through GUIDE TO DAKINI LAND gaming experience in bringing the three bodies into the path, and tlirough gaining experience of the tenth and eleventh yogas, v.e will be able to practise the last two recognitions.

The branch practices

There are six branch practices:

1 The yoga of eating 2 The tsog offering 3 Burning offerings 4 Offerings of the tenth days 3 Torma offerings 6 Actions of (ho loft

The yoga of citing

Btiddha gave ninnv inslriictions on how Dharma prachhoners should cat. According tu Hinavana teachings we should regard food and drink as medicine for curing the pain of hunger and thirst, and eat and drink without attachment. Sutra Mahayana teachings ad\ise us first to cultivate a hodhicliitta mohvation

and then to think: 'My main wish is to help all living beings but to do this I first need to attain Buddhahood, The human body 1 now have is essenhal for fulfilling this wish. Therefore

1 must t.ike care of it by eating and drinking', U'ith this moti\a- lion we then enjov our food and drink. According to the \'a]ta- yana teachings, in addition to the bodliichitta nioti\ation. we should enjoy every action involving the senses, such as eating and drinking, wearing clothes, washing, singing and dancing, watching television, or listening to music, as an offering to ourself generated as a Deity, the synthesis of all Buddhas. With strong convichon in (he truth of Vajradhara's words we should recall the two lines from the Roiif Tnntrn of Henikn:

Making offerings to oneself

Becomes an offering to

As Vajrayogini practitioners, when we are about to eat or .

THE YOGAS OF INCONCEIVABILITY AND DAIL^ ACTIOMS drink, we slmuid first bless the tood or drink by reciting tliree times the mantra OM AH HUM HA HO HKIH. OM clears ,i\\m nbstacles; ah purities the defects ol smell, taste, and colour: HUM generates the substances, the five meats and five nectars: and H,>\ HO HRIH transforni the substances into nectar. Then, recalling the thirty-seven Dakinis oi Ihe bodv niandala al mir heart, we recite the mantra PHAIM to in\ ite all Buddhas in the aspect c( \'ajrayepni. We then recite DZA HUM I3AM HO, jnd as we do so we imagine that the wisdom beings arrive, dissolve into the Dakinis ot the body mandala, and mix insep.irabh' with them. Then we enjoy the tood or drink, regarding it as an oflering to the Ihirtv -seven Dakinis and therebv delighting all the Buddhas, We should tr\ to memori/e the tollowing prayer so that we can recite It before we eat or drink:

OM: With a nature inseparable Irom the three \ajras

I generate as the Guru-Deil\ AH: This nect.ir of unconlaminaled exalted wisdom and bliss, HUM: Without stirring from bodhichitta

I partake to delight the Deities dwelling in my body. AH HO MAHA SUKHA HO.

Here, 'the three vajras' are the vajra bodv, va]ra speech, and vajra mind ot all Buddhas.

The tsog offering

For practifioners ot Highest Yoga Tantra in general, and of Heruka and Vajravogini in particular, the tsog offering is very important for renewing commitments and averting obstacles. It is a special method through which we come under the care and guidance ot the Dakas and Uakinis who bestow completion stage realizations. Our wealth, merit, and great bliss will increase through this practice. A 'tsog' is an assemblv of Heroes and Heroines. The terms 'Hero and Heroine' and 'Daka and Dakmi' are interchangeable. Shantideva savs that a real Hero or Heroine is someone who has destroyed his or her self-cherishing mind, has cont|uered their delusions, and has developed the courage to help many GUIDE TO DAKiMI LAND sentii-'nl beings. When we make a tsog uffering we should regiird both those to whom the ofterinR is made and those who are making the offering as Heroes and Heroines. We offer the tsog to the Field for Accumuialmg Merit, which includes the entire aE;embly of Heroes and Heroine';. When we gather together in a group to make a tsog offering puja it is very important that we regard each other as an assembly of Heroes and Heroines, If we du this puja alone we should visualize ourself surrounded by all sentient beings in the aspect of Heroes and Heroines. The substances of a tbog offering can be any pure food and drink such as cakes, chocolate, fruit, honey, biscuits, fruit |uice, or yogurt. A true tsog offering must also include meat and alcohol, usually referred to by the Sanskrit terms 'bala' and

'madana' respectively, but if these are unavailable we can use something else to represent them. If we wish, we can make a tsog torma in the shape of a Heroine's breast. Traditionally this

lurma is coloured red and decorated with a wheel, half moon, drop, and nada. All these substances are the basis of the tsog offering. When we make tsog offering to Vajravogini we visualize in the space in front of us the protection circle, charne! grounds, and phenomena-source. At the centre of the phenomena-source stands Vajravogini surrounded by the four Dakinis, the thirtj-

two Dakinis, all the Yidams of the four classes of Tantra. all Buddhas and Bodhisattvas, and all Emanation Soliiar\' Con- querors and Hearers. In the space above these and a Utile behind Vajrayogini we visualize the assembly of Gurus. In the front corner of the phenomena-source we visualize supramundane Heroes and Heroines and in the back corner we visualize the Dharma Protectors. Between the charnel grounds and the vajra fence we visualize countless sentient beings in the aspect of Vajrayogini, We should hold strong divine pride that we are really Vajrayogini, that our environment is the real Pure Dakini Land, and that all the beings we see in front of us are emanations of Vajrayogini, first we bless the tsog offering according to the sadhana. Then we recite the tsog offering pravers from the sadhana, making the offerings in the following order: to the assembly of

186 THE YOGAS OF INCONCEIVABILITY ASJD IIAIL.V ACTIONS

Gurus to receive their blessings, to tlie .issemblv ot V.ijmyoginis for the attainment of outer and inner Tiire Dakiiii Laniis, lo the assembly ol otlier Mti.mis for general T.mirjc attainnents, lo the assembly of Budcihas, Bodhisatlvas, Solitarv ComiLierors, and Hearer? for [lie atlaiiinient of general Dhaima realizations, to the assembU- of Dharma Protectors, Heroes, and Heroines, to avert obstacles and to g?inps so Ib.ii tlicv cm attain liberation from ignorance and sulfenng. As we recite the versus we emanate coi:iitless Rasa\'ajra goddesses from the letter BAM at our heart and imagine thai they st'r(e ait the guests ot the tsog offering. Then we offer outer offerings, inner offerings, and the eight tines of praise.

If the Vajra Master is present on the throne it is traditional to offer him the first portion of the nectar-food of tsog by making up a separate plate of blessed food. One, two, or three disciples, depending how elaborate is the offering, make three

prostrations to the Vajra Master. If there are two disciples, one

should hold the plate containing the first portion and the other should hold the bala and inadana. Bolh should stand respectfully facing the \'ajra Master, These two disciplt's begin to chant the first line of the first \'erse of Offering the tsog lo the Vajra Waster, after U'hich the assembled disciples join in. The Vajra Master begins ttie chanting of the second verse, and the disciples join in. The representative disciples begm the third verse, and the Vajra Master begins tfie fourth verse. With the recitation of the mantra AH HO MAHA SUKHA HO, which means 'O great blissl', the Vajra Master accepts the first portion of the nectar-food of tsog, the bala, and the madana, and the remaining blessed food is then distributed to those present to enjoy with the yoga of eating. Then the whole assembly together with the Vajra iviaster chant the Song of the Synng Queen to generate and increase great bliss. This prayer, which was composed bv |e Tsongkhapa, is a very blessed vajra song that expresses the profound essence of Highest Yoga

Tantra. It was offered to Je Tsongkhapa by a host of Dakinis when he was living in Ganden Yangpa Chen. There are several commentaries to this song, such as those by Gungthang Tenpei Dronme and Kachen Yeshe Gyaltsan, CLCDE TO DAKTN'I LA>JD

After sharing out the tsog offering substances, one disciple should collect a piece of blessed food from each disciple ard,

last of .ill, from the Vajra Master, To this plate is added some offering substances which were not distributed, and some bala

and madana. If the offering is made at iiigfit we sliould also put a slick of burning incense on the plate. This offering is then blessed with tho praver from the sadhana, and is given to the Spirits who live on left-over food that has been dedicated to them by humans.

It is verv important for practihoners of Vajrayogini and Heruka to make tsog offerings because it is a principal method lo attain both outer and inni'r Pure Dakini Land, Khiidrubie received a vision of Heruka in which Heruka said to him, Prac- tihoners who sincerely practise tsog offering without missing the two tenth' days of each month will defmiteK be reborn in Pure Dakini Land', We should therefore make sure that we do not miss tsog offerings on tht'se two davs, ten davs after new moon, and ten days alter full moon, which are the tenth and the twenty-fifth days of the month according to the Tibetan calendar.

Burning offerings

The real burning offerings that delight the Gurus and Buddhas are the mental practices that consume the fuel of ordintiry appearances and ordinary conceptions. In generation stage meditation we develop the fire' of concentration on clear appearance and divine pride which partially consumes the fuel of ordinary appearance and ordinar\' conception. Then, dunng completion Ktage meditation, we develop the 'fire' ot the wisdom ot the union of spontaneous great bliss and empHness which totally consumes the fuel of ordinary appearance and ordinary conception. The scriptures mention three kinds of burning offering: outer, inner, .ind inisiirpassed. Burning offering pracKces that involve the use of an external fire and material substances are called outer burning offerings. There are many diflerent kinds of outer burninji ottenng such as the burning ottering of black sesame seeds, Ihe burning offering tullilling the commitment oi close THE YOGAS OF INCONCEIVABILITY AND DAILY ACTIONS retreat, the burning offerinf^ of ten per cent of dose retreat,

To complete a close retreat of .iction \»'e need to do the burning offering of fulfilling the commitment of close retreat in order to purify anv mistakes we ma\' have made during our retreat. We mav have recited the mantra incorrectlv, developed doubt or lack of faith, succumbed to diiitractions, or fallen asleep. We may have mispronounced words or omitted or added extra words while reciting the sadhana. It is possible that we practised with a bad motivation, deluded doubt, wronj^ views, lack of conviction, or without separating our mind from worldiv activities. We may have allowed our mindfulness to slacken, engaged in conversation without good reason, developed anger, jealousy, or other strong delusions, or we may have ignored or forgotten our Guru's instructions. All such mistakes can be purified bv performing the fire puja. To perform the burning offering of fulfilling the commitment we sliould first obtain and prepare the traditional substances and make a suitablv-si/ed fire place. We then clean and purify the area where the fire puja is to take place and make the necessary arrangements such as drawing the mandala on the fire place, arranging the fire wood, laying out the substances in the correct order, setting up Iho sealing arrangements, and SO forth. Once we are seated at the fire puja site we pick up our vajra and bell, which we should hold throughout the puja, and we stop speakmg. We then imagine that a wisdom-fire arises from emptiness. In the centre of the tire we visualize Vajrayogini and mundane Fire Deity and, while reciting the appropriate prayers from the fire puja sadhana, we offer to them twelve main substances, a special mixture of substance!;, outer offerings, inner offerings, and torma offerings. We should regard ail these substances as having the nature of wisdom-nectar. GUTDE TO DAKINI [.AND

Each ot llie twelve substances has a particular signihcance.

Offering miik wiiod, that is wood thai Mi)) conlaiiis sap, increases our vitality, offering butler increases our wealth, offering sesame seeds purifies our negative karma, offering couch grass increases our lifespan, offering rice increases our merit, offering wholemeal flovir mixed with yoghurt increases supreme bliss, offering kusha grass cleanses the mind, offering mustard seeds averts outer obstacles, offering barley with its hiisk increases har\ests, offering barley without its husk causes the development of a powerful and t]uick mind, offering green peas increases the power of ihc bodv, and offering wheat alleviates and controls diseases The thirteenth offering is a special mix-

ture of twelve substances. It is comprised of kusha grass, milk, barley, sesame seed, couch grass, rice, flour and yoghurt, san-

dalwood powder, ti yang ku (a type of grass), thang chu (a special gum), flowers, and dried, puffed rice. The burning offering of ten per cent of close retreat is performed after completing a great close retreat in \vhich we have recited ten million Ihree-OM mantras. During this puja, which

is performed over a number of days, we recite an additiunal one million mantras, a tenth of the total mantra count, and we

make tlie same number of burning offerings. We can also do this after retreats of a hundred thousand mantras, four hundred thousand mantras, or three million and two hundred thousand

mantrai. In each case, if we wish, we mav perform oicr n number of days a fire puja in which we recite add jhonal mantras equal to one tenth of the total mantra commitment of the retreat. Once we have accomplished a close retreat of achons and the concluding fire puja, we are permitted to perform four types ot burning ottering: burning olferings of pacifving actions, to pacify obstacles for oiirself and others; burning offerings of increasing achons, to increase wealth, lifespan, merit, good fortune, and realizations; burning offerings of controliinj; achons, to gather and draw in the power of the Buddhas, Bodhi- sattvas, sentient L'oiTig:^, ,ind the lour element?; and biirmiip offerings of wrathful actions, through which we can destroy the power of evil spirits. When we perform a fire puja we offer the twelve substances and other material offerings to the Deities, and at the same time THE YOGAS OF INCONCEIVABILITY AND DAILY ACTIONS

we think that our own and others' ordinary' appearances .iiid conceptions are consumed in the hre of wisdom. Bv thinking like this, out fire puj.i will Ix'

tice.

Anv generation st.ige burnin); ofterinp tli.it does not involve

the use ot an external fire is called an inner biirninR ofterinfi. Any completion stage burning offering is an unsurpassed burn- inp offering. We can practise both these burnnig ollenngs when

we practise the yogas of eating and drinking. Whene\'er we e.il or drink \\'e focus on the letter BAM at our heart and imagine making offerings to all the Dakas and Dakinis. To make such offerings we first generate the divine pride of being Vajravopini and imagine that the thirt\'-seven Dakinis of the bod\' niandaki dissoh'e and transform into the red letter BAM at our heart. The nada of the BAM then tlares up and becomes a blazing wisdom fire which completely burns up our food and drink as we con-

sume it. While we \'isuali^e this, we believe that our ordinarv appearance and conception is totally consumed by tbe wisdom

fire and this causes us to e'sperience the unified wisdom of great

bliss and emptiness. This practice is a cause of a healthv bodv

with fewer physical disorders. It also increases our accumulations of both merit and wisdom.

Offerings of the tenth days

The first tenth dav is the tenth dav alter the first d.iv of the waxing moon, and the second tenth day is the tenth day alter the first day of the waning moon. Although, in the Tibetan calendar, the second tenth day is generally regarded as the twenty-hfth day of the month, from this explanation we can understand whv each month is said to have two tenth days.

When special offerings are made on either of these days It is called 'an offering ol the tenth day'. Because these two days

are sacred to the Dakinis, if we make offerings or prayers on

these days it is especially powerful, and it is easier to receive the blessings of the Dakas and Dakinis. For these reasons sincere practitioners of Eleruka and Vajrayogini should not forget to make offerings on the two tenth days. According to the practice of Vajrayogini there are three kinds of offering of the tenth day: GUIDE TO DAKINT LAND

1 Extensive offerings ol the tenlli days 2 Midtlhng orferings of the tenth days 3 Brief offerings of the tenth days

EXTHS;S[VE OFFER[N-GS Of THE TENTH DAYS

This has two parts:

1 The prepaiahons 2 The actual offerir.g

that is in front The preparations On .i large, high table of the i^linne, or tn any position that is practical, we place a dean doth. On this we place horizontally a picture of Vajrayogini's mandala. In the centre of the mandala vs'e put a small container of sindhura powder. This is called the heap mandala of body'.

It is the visual object upon which we generate the body of the in-front-generaled Vajravogini. 0\er this we arrange a tripod on which we place a real or artilicial skullcup, or a sirniUr vessel. We pout some alcohol into the skullcup, stir in a little honev, and, if possible, add a nectar pill. Then we cover the vessel with a small, clean red cloth. This is called the 'nectar mandala of speech'. It is the visual object upon which we generate the speech of \'ajravogini. On top of Ihis cloth we place the sindhura mandala of mind, the visual object upofL which we geuorate the mind of tlie in-front-gener.ited Vajravogini. If wc do not h.ive a traditional wood block sindhura mandala we can use a clean, L"irciilar piece of wood, or a round mirror. On the tlat surface we paint a red phenomena-source, shaped like a six-pointed star formed bv two interlocking triangles, with joy swirls in the tour side cornois. hi the centre of the phenomen.i- source we ivrite in j^old, prelerablv with real gold paint, the letter H.AM with the three-t^M mantra encirclinj; it counter-clockwise. Ihen we sprinkle a little sindhura powder through a small sie\e onto the surface of the disc, covering it lightlv. We can then use this .is the smJhur.i mandala of mind, and place it iin lop of the neclar mandala of speech. This method of making the sindhura mandala of mind was explained by Ngulchu Dharmabhadra in accordance wilh authentic tradihon. Around the m.indalas of body, speech, and mind we arrange THE YOGAS OF INCONCEIVABILITY AND DA[LY ACTIONS counter-clockwise a set of small offering bowls. Startinj; in rhe east, in front of Hie niandalii, we place AHRCHAM, in the norlli- east (to our rigiit) PADAM, in tlic north ruPE. in tho north-west DHUPE, in the west DIWE, in the soulh-wist CANDHt, in the south NEWIDE, and finally, in tho south-east a flo^^'er to mark the border. In front of these \ve arrange a minimum of five sets of kiuter offerings, Thf first set, clost'sl to thi? mandala, begins from the mandala's left (our riiiht), and consists of nine bowls containing in order: ..\HRGHAM, I' .ADAM, ANT7AMANAM (water tor rinsing the mouth), TROKYAN.AM (water for sprinkling). rUPE, DHUPE, DUVE, GAMDHE, and NFU'IDE. This is the offering to the Deities of the in-fronl-j;enerated niandala. The second sel, laid out in front of the first set and in the same direction, are the general outer offerings: AHRGIIAM, PADAM, PUPE, DHL'PE, DIWE, G.ANDHE, and N'EUTDE, These can be used at anv stage in the sadhana such as for tornia offerings, tsog offerings, or thanking offerings. In front of this row there are the outer offerings to the Deitv of the vase, from AHRGHAM to

KEIVIDE, set out from the mandala's left. In front of these there are the preliminary offerings, arranged from the mandala's kft,

from AHRGHAM to XEWTDE, The front i,et of offerings, from

AHRGHAM to NEWIDE, is for the self-generation. These offerings are arranged in the opposite direction, from our left to our right. We then place the torma offerings on the mandala's right side (on our left), slightly to the front. The tsog offerings are

arranged to the left of the mandala, or wherever there is room, and the preliminarv torma is plated in anv suitable place. In front of our own seat, on a small (able, we place a vase or vessel half filled with saffron water and add a pinch of the special substance of the vase, known in Tibetan as 'bum dza',

if it is available. We place on the table a small conch shell and a miniature vajra that has a long thread of fivo colours wound

around it, together with our bell and vajra, damaru, inner offering container, and some rice or a flower head. In a group practice, only one vase, conch shell, and small vajra are necessary' for the whole group.

The actual offering The extensive offerings of the tenth day are made in conjunction with the Vajrayogini self-initiation CUCDE TO DAKINI LAND sddhaii.i which can be found in Appendix II. The sequence of llie sadhana is as follows: self-generation, the accomplishment of the vase, the accomplishment of the m-front mandala, making offerings, receiving empowerments, offering the tormas, iiffering Ihe Isog, making the thanking offering, making ihe dedication, and reciting auspicious prayers. If Vajrayogini piaclitioners who have not yet completed a dose letreal of action of Vajrayogini wish to do the extensive offering of the tenth day they should make the same preparations, but when they recite the sadhana they should omit the sections on preliminary torma offerings and the accomplishment of the vase, and then continue from accomplishing the in-front mandala and making extensi\e offerings, up to receiving empowerments. They should then omit the section on receding the empowerments, and continue from the torraa offerings and tsog offerings to the end of the sadhana.

MlDDLINC, OFFERINGS OF THE TENTH DAYS

The middling offering ol the tenth davs is made by reciting the extensive self-generation sadhana of Vajrayogini together with the tsog offering prayers.

Brief offerings of the tenth days

The brief offering of the tenth davs is made bv reciting the condensed sadhana of Vajra\ygini together with the tsog offering prayers.

Since the offerinj-s of the tenth days is an important commitment for practitioners of Heruka and Vajrayogini, we should trv not to miss them. When we make tsog offerings in conjunc- tiim with the Unni Chiipa puja as a tenth-dav offering, we should regard the principal Field for Accumulating Merit. Lama

I Ds.Hig Tiihwang niiqivh.inj;, as having the same nature as

I loriika and \'ajra\ ogini. Whenever we perform a tsog offering related to any other Deity, we should regard the principal object ol the Field for Accumulating Merit as being one in nature with ileruka and N'ajravogini, .

THE 10GAS OF l\CO>JCEl\ ABILITY AND UAIL1 ACriO>iS

If circumstances pn?\ ent us iVoin m.ikinj; ,i tt'iilh-il.iv oltcriiig we can otfer sivt'ets or cliocol.iic to three or scmmi \uLinf; pirls. regarding them as V.iir.iyogini. Allern.itivoh- ^voc.iii reL-ile twice the number of out usual dailv conimilment ol the Ihrei'-OM mantra. If we ignore or complL'telv torpet to make l1 li.nlli-ii,i\ ofieriiip we break our commitment.

Each year there is one month, known in Tibt'tan a^ i;val dd' which IS a very important time lor practitioners ol Ileruk.i and \"jirayoj;ini. This month, which lasts trem the si\teenth liay of the ele\'enth month of the Tibetan calendar to Ihe fifteenth day ot the tweltth month, is a powerful time for practitioners of Heruka and Vajrayogini lo make offerings and to do retreat. The two tenth davs within this month ,iif parficularlv special. The first, which is the twenty-filth da\- of the eleventh month, is a special day of Najrayogini, and the second, which is llie tenth day of the tivelfth month, is a special diiv o\ Heruka. It is particularly important lo make special offeriiij^s on these two davs.

Torma offerings

A tonna offering is a special offering ol food made in order to gain spiritual attainments. Whereas tsog offerings can be made only by practitioners of Highest Yoga Tantra, torma offerings can be made by am' practitioner of Sutra or Tantra. The Vinava Sutras teach that monks should offer lovmas lo the Three Jewels and to the Dharmapalas in order to avert obstacles and gather all necessary conditions, and that they should give lormas to the local guardians as a wav of making friends with them, A

Similar practice is explained in the Mind Training teachings.

The torma offering in the practice of Vairavogini is explained in two parts.

1 The preparations 2 The actual torma offering

The prepabatio\s

Generally, for the practice of Vajrayogini, there are four tormas: the three principal tormas and the Ogminma torma. However, CUFDF TO rUKTNr LAND

according In this tradition, if we wish to offer tormas coritinu- allv, as part of our daily practice or during close retrtal, we can set up five tormas. These tormas are usually coloured red and

are decorated. If we wish, we can make them in the traditional manner as illustrated in Appendix III, If we cannot make tormas in the traditional Tibetan way, we can use honey, fresh cakes, alcohol, or any other pure food to represent them. The tormas are set up on the shrine in front of a statue or picture of Vajrayogini, The central torma is for Vajrayogini and her retinue, who are the main guests of the torma offering. The lorma immediately to its right (to our left) is for the mundane dakas and dakinis, and to the right of this there is a torma for the general Dharma Protectors, usually called the Ogmirma torma', Ogmin, or 'Akanishta' in Sanskrit, is a Buddha's Pure Land, The torma immediately to the left of the central torma

(to our right) is for the Kinkara Dharma Protectors, These Pro- tectors are special Protectors for prachtioners of Heruka and Vajrayogini. Thev are also known as 'Father Mother Lord of the Charnei Grounds'. To the left of this torma there is a totma for the Dharma Protector, called the 'great Protector of the Guru's words'. In the sadhana, the praver for offering tormas

to the general Dharma Protectors, usually referred to bv its Tibetan name 'Ogminma', contains these two lines;

I requent you, I make offerings lo you, O host of Protectors of the Conqueror's doclrine,

[ propitiate you and rely on you, O great Protectors of the Guru's words.

The first line refers to Dharma Protectors in general and the second line refers specifically to our own Guru's Dharma Protec- tor, We should find out the name of this special Dharma Protec- tor by asking our main Guru who guides us along Vajrayogini's path, 1, the author, have Dorje ShugdSn as mv special Dharma Protector For me, Dorje Shugdan is the great Protector of the

Guru's words and I use the fifth torma as an offering to him. The following special verse for offering the torma to Dorje Shug- dan can be added to the prayers immediately after the verse lo the Kinkara Protectors; THE YOGAS OF INCOXCEIVABILITY A-JD DATl.V ACTIONS

From the supreme places sucli as Tiisliita, Ke.ijr.i, .ind so forth, Great frotcclor ot the doctrine ot the secontl Coinnievov, Dorje ShiifjiiSn, five lineages, together with \our retinues, Come here please anci p.irtake of this olfeniif; and lorma.

The actual torma oevering

The visualization of the guests to whom the tormas are offered

is e\actly the same as the visuali;jation for making the tsog ottering and for making the offerings of the Icnlh davs. The tormas are blessed according to the sadhana and thvii we emanate countless Rasavajra goddesses from the letter BAM at our heart to offer tormas to the guests. While visnalizmg the tormas bemg offereii we recite the manlra OM V.AJRA AH R.\ LI HO: D2A HL'M BAM HO: VAJRA DAKINI SAMAVA tON TRISHAYA HO three times and perform the acconipanving hand gesture. To make this gesture,

we hold up both our hands iii front ot us with the flattened

palms fating upuards and the thumtis tucked iii. When "c recite DZA HUM BAM HO, we snap the fingers of the right hand. With the first recitation we make lorma offerings to Guru Vajrayogini and her retinue of thirty -six Dakinis as well as lo the lineage Gurus. With the second recitation we make torma

(ifterings to all the other Yidams, Buddhas, Bodhisattva';, Solit- ary Conquerors, and Hearers. With the third recitation we make torma offerings to all Dharma Protectors and supramundane Dakas and Dakinis.

The meaning of the offering mantra is as follows:

OM; O Vajravogini VAJRA: refers to the torma itself AH RA LI HO: please enjoy DZA: we imagine the nectar reaches Vajrayogini's tongue HUM: the nectar reaches her throat

BAM: it reaches her heart HO: Vajrayogini experiences spontaneous great bliss VAJRA DAKiNl: O Vajrayogini

197 GUIDE TO DAKINl LAND

SAMAVA T0\': through your compassionate equanimity TRISHAYA HO; please care for me.

We then redfe twice the mantra which begiris OM KHA KHA,

KHAHl KHAHI, SARWA YAKVA KAKYASA. . , , With the first recitation we offer tormas to the mimdane dakas and dakinis of the four principal directions, and with the second recitation we offer tormas to the mimdane dakas and dakinis of the four intermediate directions. When we recite this mantra we call upon the mundane dakas and dakinis, the eleven assemblies such iis the assembly of gods, the assembly of nagas, and so forth who reside in the eight charnel grounds, to accept the torma and enjoy if, and to assist us in fulfilling our wishes. After offering these tormas, we then make outer and inner offerings and recite the long and short prayers to Vajrayogini, requesting her to lead us and all sentient beings to her Pure Land, We then offer the torma to the general Dharma Protectors such as four-faced Mahakala, Kalindevi (Paldcn Lhamo), and the Kinkara Protectors, as well as the special torma to the great Protector of the Guru's words. For these offerings we use the praver trom the sadhana called 'Ogminma' in Tibetan. At the conclusion of the sadhana, we recite the Vajrasattva mantra while ringing the bell to recall emptiness. This punfies any mistakes we may have made during our practice. We ask the holv beings to be patient and to forgi\'e anv mistakes. We Ihon recite the dedication pravers and auspicious verses.

Actions of Ihe left

In the Roi'l Ttinira of H^-niku, Vajradhdra sa\s:

All migrators and the unmoving three realms Arise from the left.

Here, 'the left' is the clear light of emptiness. This passage means that everything within the three realms, including all sentient beings, arises from emptiness. Mother Taiitra in general, and Vajrayogini and Heriika Tartras in particular, principally reveal the practice of the clear light of emptiness, that is, a THE YOGAS OF INCONCEIVABILITY ANU DAILY ACTIONS mind of clear light conjoined witli a lealizatiLin ot emptiness.

Practitioners of Heruka and Vajrayogini sluuild trtMsure llio clear li^ht of emptiness as their heart practice. To constaniK remind ourselves of this, wc should Iry to begin all ph\sii.M! actions from the left. For example, when we are al^out to touch something or pick up an object we should use our left hand.

Whenever we look at something, we should tr\' to think ili.ii we are looking al it first with oi\r left eye. When wi' listen to something, we should try to think thtil we are hearing it tirst witli our left ear. When we are about to walk we should lake the first step with the left foot. We should appiv this to all our phvsical actions. Through gaining familiarit\ with this practice all our activities will be transformed into actions that are similar to those of the Dakinis, who in all their activities remember emptiness. Ihis practice of actions of the left is a comnntnient of Mother Tantra. Hozv to attain Outer Pure Dakini Land through the Practice of Generation Stage

There arc three kinds of Vajrayogini practitioner: those who piissess great fortune, those with middling fortune, .ind those with least fortune.

HOW VAJRAYOGINl PRACTITIONERS WHO POSSESS GREAT FOKTUXE ATTAIN OUTER PURE DAKINI LAND

A practitioner of great forhine can attain outer Dakini Land before death bv engaging in d.iilv practice of generation stage, reciting the Ihree-OM mantra, and making offerings on the tenth days. If we engage in these practices purely, sincerely, and cnntinuouslv for a long time, but do not experience .iny special signs of achievement, this indicates that we are a being of middling or least fortune. Some practitioners of middling fortune can attain outer Dakini Land in their lifetime through pure daily practice, maintaining their commitments and vows sincerely, and undertaking a close retreat of actions. Other practitioners of middling fortune need to undertake a great close retreat followed by the practice of accomplishing the sindhura niandala using the stem of a langali tree.

In general, it is important for all Vajrayogini practitioners to do close retreats. Once a close retreat of actions has been completed we can perform .self-initiation. With this practice we can reneiv and strengthen our Tantric yows and commitments and purify our negaliv ities, including Tantric root downfalls. It is important to do self-initiation regularly because maintaining our vows and commitments is the foundation 01 all Tantric attainments, and if we break our \ows and commitments but HOW TO ATTAIN OUTER TLIRE DAKI\[ LAND do not restore liu-m tlirout;li an tippiopri^tf molhotl this will be a great obstacle to OLit gaining Tantric realizations.

HOW VAIRAYOCINI PRACTITIONERS WHO POSSESS MIDDLING FORTUNE ATTAIN OUl¥.K PURE DAKINI LAND

There are tliree stages:

1 Completing a great dose relriML emphasizing self- generation

2 Accomplishing the mandal.i emphasi;:ing the in-fronl generation

3 Actualizing the effect

If a practitioner uf middling fortune firaclise;^ all these ihiee stages with strong faith and con\iction he or she can attain outer Pure Dakini Land.

Completing a great close retreat emphasizing self-generation

After completing the nine preliminary practices we can engage

in 3 great close retreat. The preparation and the vs'ay to engage in a great close retreat are basicallv the same as for doing close retreats in general, except that in this case we should collect ten million three-OM mantras and one million wisdom-descending

mantras, all on the same cushion. Then, mainly using black sesame seeds, we should perform burning offerings of one million mantras, one tenth of the number recited during the great close retreat.

Accomplishing the mandala emphasizing the in-front generation

After completing a great close retreat we need to acconipli-.h the second stage. The preparations for this - setting up the heap

201 GUIDE TO DAKIM LAND mandala of body, the nectar mandala of speech, the sindhura mandaia of mind, the lormas, and the other offerings - are the same as for the extensive offerings of the tenth day, and the retreat itself is basically the same as a close retreat. During the sessions we should sil facing the west. In each session we recite the self-generation sadhana, from going for refuge up to and including the yoga of inconceivability, and then weconhnuc in accordance with the self-mitiation sadhana with accomplisliing the sindhura mandala and making extensive offerings and praises, up to just before receiving the empowerments. At this point we recite the mantra to the Vajravogini generated in front of us. At the heart of the principal Deity of the sindhura mandala there is fl phenomena-n^ource. Inside this, on a moon cushion, there is .i red letter BAM surrounded by the three-OM mantra. The B;\M and mantra radiate countless red light rays which piinfv the negative karma of all sentient beings and make offermgs to all the Buddhas. All their power and blessings gather back in the aspect of red light. This dissoUes into the red letter BAM and mantra at the heart of the in-front-generated Deity. Then from the BAM and mantra wisdom-light radiates to our oivn heart and we receive the blessings of all the Dakinis. With this visualization we recite the three-OM mantra. We should do this in four sessions a day until we have completed four hundred thousand mantras. This practice is basically the same as [hat in the self-initiation sadhana except that we do not send out the preliminary torma, accomplish the vase, or take the four actual empowerments. We should know how the practice can be abbreviated or modified without omitting the essentials. Each day we need to arrange a new set of the three mandalas and make Isog offerings and other offerings. The sindhura powder should be changed every day and the old sindhura pi,i\\ der kept in a special container to be used later in the practice of actualizing the eflecl. In the last session of each day we make torma offerings, tsog offerings, and thanking offerings, and we recite the long dedication pravers and the auspicious prayers. In this wav we finish reriting the lour luindred thousand three-OM mantras ol the in-front-generaled Deity, HOW TO ATTAIN OUTER PURE DAKINI LAND

Wlien tilis has been completed we make a container out ol the stem of a langali tree, which is a tropical tree tliat resembles bamboo, e\cept tliat it is thicker. We cut a section of the stem a few inches long. One end should be closed bv a natural blockage in the wood and the other end should be open. Onto a piece of wood, which will be used lo plug the open end of the hollow stem like a cork, we carve a )ov swirl seal. We di\ii,ie the sindhura powder that was collocti'd c

cloth should he marked with a letter BAM, if possible with real

gold, to indicate which wav up it should stand.

After completing these preparations, on the first tenth day of the month we perform the practice called 'accomplishing the sindhura with the langali stem'. The three mandalas, the offerings, tormas, and tsog offerings are prepared in e\acllv the same wav as for making extensive offerings of the tenth davs.

The langali stem is placed upright at the centre of the sindhura mandala of mind with the letter BAM on the cloth facing us. During the day we do the self-initiation practices according to ihe sadhana and make extensive offerings, in the evening, just before dark, with a Heruka practitioner to assist us, we take the langali stem to an isolated place that we have found to be suitable and which we should regard as the charrel grounds of Vajrayogini's mandala. When we arrive there we dig a triangular hole about eighteen inches deep, with one point directed towards the west. The stem is placed upright inside the hole and then covered with earth. The surface should be

smoothed so that it is not noticeable to others, but we should mark or make a mental note of its whereabouts so that we can

fmd it again. We then sit on top of the hole, facing west, and perform the CUTIJE TO DAKIMI l.a>jri

self-geneMtion practice from ^;uing for refuse up tu the mantra

recitation vs'fiile rememberinj; that we and the sindhura in the lan^ali stem are one with emptiness. We then meditate princip- aily on the uncommon yoga of inconceivability. While we are meditating, our assistant stays nearby, reciting the mantra emanating from the four mouths and the close- essence miintra of Heruka, OM HBIH HA (^A HUM HUM PHAT, to prevent interruptions to oui meditation. After finishing the session we return to the retreat house and practise the yoga of sleeping. The next day we perform self-initiation with extensive offerings as on the previous day, and at dusk we again go with our assistant to the isolated place, find the place where we buried the langah stem, and do a session in the same way as the previous day, but this time slightly longer. After the session we ri'lurn to the retreat house and practise llie yoga of sleeping. This should be repealed every day until the second tenth dav, the twentv-fifth dav of the Tibetan month, each day lengthening the duration of the night session. On the second tenth dav we again do self-initiation as before, making even more elaborate offerings. Then, at dusk, we go to the isolated place with our assistant and begin the session as before, but this time we continue the session throughout the night imlil dawn. In this session, after reciting the mantra, ue should practise mainh the uncommon voga of inconceivabilitv with strong concentration and faith. Then, at dawn, we conclude the session, remove the langali stem from the ground, and return with it to the retreat house. We place the langali stem in the centre of the sindhura mandalii, and linallv, with extensive offerings, perform the self-initiation practices.

Actualizing the effect

The gie.it close retreat, the practice of accomplishing the mandala, and the l.ingali stem practice are preparations that enable us eventually to meet ivith tW\ emanation of Vajraytigini who will lake uv by the hand and lead us directiv to her Pure Land. When .ill ihesi- piepai.ilions ha\e beerl accomplished the time has come to leave samsaric places. We should think: HOW TO ATTAIN OUTER PURE DAKLNl LAND

Now is the time to leave sawsarn mid gfl to a perfect uvrld, the

Pure U'jtl of the Dakim. There i$ no reason to be atlnched to my home, friends, or posscssious. I mii$t leave the priso'i of sainsara and. guided by Vajrnyopni, go to her Pure Land.

Tlien, without any attachment, doubt, or hesitation we leave our home and travel in st.'ard-i of an emanation of Vajrayopini,

We take with us the langali stem filled with sindhura, and a small mirror. Ever\' dav we mark our forehead with sindhura, using the joy swirl seal on the langali stem. We should wander round cities, towns, big markets, public houses, larpc piirties, wherever maiiv women gather. Wo can travel to other countries and visit any of the Twenty-four Auspicious Places of Heruka,

Maintaining strong divine pride of being Vajravogini at all times, we imagine our wisdom eve beholds all women. We continue in this way without discouragement until one day vve see a woman, old or voung, who has the mark of the sindhura joy swirl seal on her forehead, exactly like our own. When this happens vve should immediately look into the mirror to see if our joy swirl mark has disappeared. If it has, this cleiirh' indicates that the woman is an emanafion of Vajravogini, We should not be concerned about whether she is beautiful or ugl\', religious or seemmglv non-religious. E\en if outwardiv she appears to denv the Dharma, we should have no doubt. We should mentallv prostrate to her and request her to care for us. If possible we should also make verbal and physical prostrations and request her to accept us. She mav not immedialeh' agree to our request, but, knowing that we are now \erv close lo achieving our final goal, we should remain undiscou raged. Sooner or later our wish will be fulfilled. This is the wav practitioners of middling fortune complete the preparations and actualize the effect. By pracfismg in this way they will meet Vajravogini face to face, and when this happens there is no doubt that they will achieve Buddhahood within that life. CUIDE TO DAKINI LAND

HOW VAJRAYOGINI PRACTITIONERS WHO POSSESS LEAST FORTUNE ATTAIN OUTER PURE DAKINI LAND

If we complete a great dose retreat, do the iangali stem practice, and try lo actualize Ihe effect, but fail to fulfil our wish, this inrficates that we are a practitioner who possesses least fortune. However, we should not be discouraged, but should remember that after we die we will come under the care of Vajrayogini either in the bardo, or certainly within seven lives.

206 Completion Sta^e

The commentary to the completion stage j-T.icticc ot Vajr.iyogir has two parts:

1 What is completion stage?

2 Ho\\' to attain inner Pure Dakini Liind through tlie practice of completion stage

WHAT IS COMPLETION STAGE?

'Completion stage' refers to Highest Yoga Tantra realizations that are attained by causing the inner winds to enter, abide, and dissolve within the central channel through the force of meditation.

As mentioned before, outer Dakini Land is the Pure Land of Vajravogini. When this is achieved as a result of generation stage practice, inner Dakini Land and Buddhahoud can be attained within that same life through the practice of completion stage meditation. Inner Dakini Land is meaning clear light, the mind of spontaneous great bliss that directly realizes emptiness.

To attain this realization we must dissolve all our inner winds into the indestructible drop at our hciirt through completion stage meditation.

HOW TO ATTAIN INNER PURE DAKINI LAND THROUGH THE PRACTICE OF COMPLETION STAGE

This has three parts;

1 Explanation of the three basic objects of knowledge

207 LosMg Yi-fh,- Tri/iTM^v Dorjixhang COMPLETION STAGE

2 Meditations on the path 3 How to attain the results

Explanation of the three basic objects of knowledge

This explanation will greatly improve our knowledge of Dharma, Although an extensive explanation of objects of knowledge is presented in Sutra teachings, if we do not study Taniric teachings we will gain only a rough understanding of Buddha- dharma. We will not achieve a deep understanding of Dharma through studying Sutra teachings alone. The teachings of High- est Yoga Tantra contain the most profound explanations of the bases, the paths, and the result? of practice. There are innumerable basic objects of knowledge, but here we are concerned principally with three:

1 Objects of knowledge related to the body 2 Objects of knowledge related to the mind 3 Objects of knowledge related to the elements

Objects of knowledge related to the body

To prachse completion stage we need a human bodv that possesses the six elements: bone, marrow, white drops, flesh, skin,

and blood. The first three come from our father and the second three from our mother. Anyone, even an .idvcintt-d Dodhisiittva, who lacks these elements has no opportunit\' to practise completion stage. As human beings we are very fortunate because we have these six elements and we have the opportunity- to listen to, contemplate, and meditate on the teachings of Highest Yoga Tantra,

Our present body is a gross temporary body originating from

the bodies of our parents. Although it is now used by us, in

actual fact it is a product of the sperm and egg of our parents.

It is therefore a transformation of parts of others' bodies. Due to fami!iarit\' with M'lf-grasping, we believe that this priiss form is our true body in reality, however, our true bodv is a very subtle body composed oi the inner wind that is inseparable CL'IDE TO DAKIM] LAND

Irom Liur very subtle minti. We have had this very subtle body since bt'ginningless time, and il will remain with us forever. The dream body and bardobody are subtle bodies, and the illusory body is a very subtle body. In the intermediate state and in our dreams a subtle body naturally becomes manifest, but, until we achieve the illusory body, the very- subtle body is never manifest. When we become a Buddha, the very subtle inner wind thai forms our very subtle body transforms into a Buddha's Form Body and our very subtle mind becomes the omniscient mind of a Buddha. From this we can understand that all living beings have within them the seed of a Buddha's body, and that if they meet the Buddhadharma that explains how to ripen this seed they can become enlightened beings Once we ha\e achieved the pure illusory body our subtle body is always manifest. It becomes our actual body with which we naturally identify. At this stage, our subtle body is our true botl\ and our gross body is like our house. When a highly realized prachtioner who has achieved the illusorv body finally leaves his or her gross body, ordinary beings believe that person has diod, but their actual body never dies. The defining characteristic of death is the final separation of body and mind. Since the yerv subtle body never separates from the very subtle mind, once this body is always manifest we are free from death. When asked bv one of his disciples to give an example of a deathless person, Khadrub Sangye Yeshe replied that thousands ol Je Tsongkhapa's disciples achieved the pure illusory body and that all these beings are deathless because they have achieved a vajra body that is completely free from death.

Objects of knowledge related to the mind

There are three kinds of mind: gross, subtle, and very subtle. The five sense consciousnesses, and the delusions that manifest within our mental continuum, are gross minds because they are produced by gross inner winds and are relatively easy to recognize. As we fall asleep, and as we die. our gross inner winds gradually dissolve into the central channel. Due to this dissolution we experience eight signs. These signs indicate different levels of absorption of the inner winds. A mind that COMPLETION STAGE expenences 3ny of (he first seven si^ns is a sut>He mind bec.iiisi' il depemis upon subtle inner winds and bi^cause it is muro dilficuit to recognise than the gross minds. A mind that experiences the eighth sign is a very subtle mimi hec.iu^if it is conjoined ivitli the very subtle inner wind and because it is even more difficult to recognize than the subtle mind?.. The very subtle mind is also called the contiiuiall\ residini; mind', because it has been \vilh us since bcginninpless lime and will remain with us until we achieve Buddhahood. Other minds, such as the deludecl minds ot attachment, anger, and jealousy, are called 'temporary minds' because they will cease when we achieve liberation. The terms '\ery subtle mind', 'continually residing mind', and 'mind of clear light' all mean the same. There are two wavs to realize the continually residing mind: intellecludih through receiving an introciuctory expldnation, or e\perientiallv bv meditating on completion stage practices such as the wifias ol channels, winds, and drops. When Gampopa told Milarepa of his special experience of concentration, Mila- repa replied that, althouj;h Gampopa's experience was good, he should meditate on tummo as Milarepa himself did, .ind through this come to recognize the nature of mind. By this Milarepa meant that by meditating on tummo Gampopa ivould attain a direct realization of the continuallv residing mind.

Objects of knonledge related to the elements

There are three elements that are important in completion stage

meditation' the channels, the drops, and the inner winds. li is said that the channels are like a house, the drops are like the furniture, and the inner winds are like the owner. By engaging in specific meditations on these three with strong concentrahon, our inner winds will gather and dissolve within the central channel and we will experience our continuallv residing mind, the mind of clear light. When this mind manifests as a result of meditation, our mind becomes verv peaceful and calm, free from distractions and disturbing conceptual thoughts. This experience is greatly superior to the trani]uil abiding

described in Sutra teachings. It is only by gaining this realization C.UIDE TO DAKTM LAND that we can atlain the deatlilt'« vajra body. Meditating on the continualiv residin;^ mi[id is both iin accumulation of merit and an accumulation of wisdom, and so it is a cause to attain both the Form Body and the Truth Body of a Buddha. There are three principal channels, six channel wheels or chakras, and seventv-two thousand subsidiary channels. These are explained in Clcnr Light of Bli?s. The red drops and the white drops that flow through our channels ?re the essence of blood and sperm respectively. During sexual intercourse, the two lower tips of the central channels of a man and woman join and interpenetrate, thereby causing the heal inside the channels to increase. This causes the white drops of the man and the red drops of the woman to melt and descend through the channels, and this induces bliss. E.xperienced completion stage practitioners can penetrate (heir own central channel and thcrebv increase the heat within it. Because of this, the white or red drops melt and flow down and up within the central channel, causing the practitioner to experience spontaneous great bliss for an extended period of time. These practitioners can then use their continually residing mind to meditate on emptiness, and finally mix with emptiness non-dud!istically. The original red drop, from which the red drops and inner heat originate, is located principally at the centre of the navel channel wheel. The original white drop, from which the white drops and bodily strenj^th deyelop, is located principally at the centre of Ihe crou n chaLuiel uheel. The vvhite and red dreps are sometimes called bodhichittas. Actual bodhichitta, in this context, is spontaneous ^ffat bliss, which is the main cause lor attaining enlightenment. Here the white and red drops ire given ihe name of the effect because the melting and (lowing of these dmps ivithin ilie centi.il channel is a principal cause for the experience ot sponlanejus great bliss. The quintessential drop is the indestructible drop located at our heart inside the central channel. It is about the size of a very small pea. Us upper halt is white and its lower half is red.

This while and red drop is called mdestructible' because it will not divide iinhl we die During the process of dying our inner COMPLETION STAGE

winds dissolve into (liis drop .inci oiiso it lo open, then-'t-v allowing our very siihfle mind to leave and jjo tt* the ni'\l lito.

The inner winds art; special energy-winds related to the mind thai How through our channels. Our mind cannot function without these winds. The mind can be likened to a Ume per-^on anci our inner winds lo a vehicle. Just as a lame person can move from place to place only by using a vehicle, so our mind can move (o a fresh object only by depending upon our inner wnnds. It is extremely important to develop piue inner winds because if pure winds prediniiiiiate the mind becomes calm and peaceful, whereas if impure winds predominate, negati\'e thoughts and delusions will arise. The inner wind^ that How through the right and left channels are impure. These impure winds an? a root of samsara because thev give rise to mativ conceptual thoughts th.it obscure the claritj' of our mind. The inner winds that flow through the central channel are pure. These are the winds that cause the wisdom of great bliss to arise.

The main point of Highest Yoga Tantra practice is to control the inner winds bv gathering them from tht' subsidiary" channels and dissolving them into the central channel. All completion stage meditations are methods to control our inner winds. When we gain control over our inner winds we also have full control over our mind. [eTsongkhapa praised the yoga of winds

because it is the principal method for controlling our inner winds. In Lamp Thoroughly IlluiDiiintii)^ the Five Stages he says

that all completion stage meditations are directly or indirectly included within the yoga of winds. There are five root inner winds and five branch inner winds. The various functions, locations, and characteristics of these winds are described in Clear Light of Bliss.

Any inner wind that is the vehicle of a gross mind is a gross

inner wind, and anv inner wind that is the vehicle of a subtle

mind is a subtle inner wind. The verj' subtle inner wind is the wind related to the ver\' subtle mind. The ver\' subtle inner wind and the very subtle mind have the same uaturt' and both

are called 'indestructible'. It is our very subtle inner wind that transforms into the illusory body, and our ven,' subtle mind

213 GUIDE TO DAKINl lAMO thai transforms inlo meaning dear tight. Eventually the very subtle inner wind transforms into the Form Body of a Buddha and the verj' subtle mind transforms into a Buddha's mind.

Meditations on the path

This has two parts:

1 How to gather the inner winds into the central channel; an e\planalion of tummo meditation 2 Having centralized the uiner winds, how to progress along the actual paths

How to gather the inner ivinds into the cevtral channel: an explanation of tummo meditation

The actual methods for gathering inner winds into the central channel are the yogas of channels, drops, and winds. These three yogas are included in the following tummo meditation. The explanation of tummo meditation has five parts:

1 Visualizing the central channel 2 Visualizing the tummo letter 3 Meditating on the blazing of the tummo fire 4 Punfying imperfections 5 Generating the experience of great bliss and emptiness

These five practices of tummo meditation are revealed in the dedication pravei* in tlio extensive sadhana:

When the reddish-black RAM residing in the centre of the three channels at my navel Has been sel ablaze by my upper and lower winds. And its cleansing fire has burned away Hie seventy-two thousand impure elements. May my central channel be completely filled with pure drops.

The first line explains how lo visualize the central channel and tho tummo letter, the second line reveals the meditation that COMPLETION' STAGE

causes the tumino fire to bla^e, tlie thini line refi'rs to (.mrilyinK impurities throuj;li luirnio meditation, an^i the fmirtli liiif rclers to st'nerating the exporience ot groat bliss .imi eniptinoss, which depeiuls on pure drops tloivinj; lliroui;li the centr.il cli.innel.

In e.ich session of mt'dit.ition on tumnio we bepin bv \ isnah/- inp in tVont ot us our root Guru in the .ispecl ol Ruddh.i \'.ijr.Ki- liarm.i. We firmly behe\e tli.it his budv is the syniliosi,- ol .ill

Sangh.i lewcls, liis speech is the synthesis of all Dhanivi leivels, 3nd his mind is the synthesis ot all Buddha lewels. We then go for retupe, generate a special bodhichitta motivation, and ivith stTong faith m Guru Vajradharma otter a mandala with the rei|uest:

1 reejuest voii mv precious Guru, the essence of M Buddhas, Please bless me to be successful in the profoimd practice of tummo meditation. Please bless me to generate the union of great bliss and the wisdom realizing emptiness b\' gathering mv inner winds in the central channel.

Please bless me to pac"ifv all outer, inner, and secret obstacles.

We imagine that Guru \"ajradharma dissolves into our heart and becomes one with us. We meditate on the emptiness of our body in order to prevent all ordinarv appearances, and then we generate ourself as Vajrayogirii. We imagine that our body

is made of pure red light, non-obstructive like a rainbow, and we meditate single-pointedly on this.

Visualizing the central channel

The central channel is as thick as an arrow. From its lower tip

at the sex organ it ascends straight to the crown, travelling midway between our right and left sides but slightly closer to

our back than to our chest. At the crown it curves forward and terminates between the eyebrows.

We visualize the central channel as having three qualities: it

is soft and smooth, like a flower petal; it is clear and transparent,

like a candle flame; and it has a rich red colour, like pure blood.

215 GUIDE TO DAKENl LAND

The right channt-l, failed 'roma' in Tibetan, is red, and the left channel, called 'kyangma', is while. Both are as thick as straws. The side channels and central channel ascend from the navel to the crown alongside each olher. At the crown, the side channel separate from the central channel and curve down to the two nostrils. The lower tips of the side channels join the central channel il the na\el, forming a vacuole inside the central channel. We should contemplate the central channel's nature, colour, shape, location, and qualihes until we gain a rough mental ima^e of it and then meditiite on that image. By repeatedly contemplating and meditahng in this way we will improve the claritv of our image of the central channel.

Visualizing the tl'mmo letter

Tummo' or 'inner fire' refers to the original red drop, at the centre of the navel chakra, which has the nature of heat and is the source of nil our hodilv warmth. This drop is visualized as a red letter RAM, the seed-letter of the fire element, which is located inside the vacuole within the central channel at the centre of our na\el channel wheel. This letter RAM, which is about the size of a sunflower seed, is dark red, radiates light, and is capped with a crescent moon, drop, and n.id.i. We c.in visualize the letter RAM either as the English letter R capped with a crescent moon, drop, and nada, or as the Tibetan letter

(see Apendix lll|. First we lorm a rough mental image of the

RAM and then we imagine that our mind dissolves into it. We then concentrate on this single-pointediv for as long as possible. We need to do this meditation repeatedly over a period of hme so that our experience of it improves.

Meditating on the blazing of the tl'mmo fire

First we contract the muscles of the lower doors of the bodv slightly and draw in the stomach a little. Then we imagine that ail the lower inner winds enter the central channel and gather just below the letter RAM at the navel, Ne\t we inhale gently and sivallow, imagining that ail Ihe upper inner winds entfr

Ihu central channel and gather ,il the point just above the letter R.\M. The lower and upper winds now unite at the navel. COMn.ETTON STAGE

We imagine that, because of the lower winds moviri); upwards inside Ihf cenir.il channel, iho letter R.AM ai the n.uei begins to glow like a retJ hot iron in a luinace, and that tlie nada blazes like a very tiny but intense lire. \Vhile holding the breath and the inner winds at the navel we meditate single- poiiitedly on the tiny fire ol the nada. just before we feel any dist-omfoi-l we slowly exhale through both nostrils, not tllrtHigh the month. We repeat this process seven, fourteen, or twenty- one times in each session.

Purifying imperfections

While ive are meditating on the blazing tunimo fire, we imagine that the light of the tummo fire gradually permeates all the channels of our body and (hat, due to this, all the defects and imperfecfions of our channels, drops, and winds are purified.

Generating the experience of great bliss and emptiness

While meditating on the blazing tummo fire wo imagine thai all the pure red and white drops of the branch channels flow through the right and left channels into the central channel. They enter the central channel at the point where the side channels join it at the navel. Our central channel fills with pure red and white drops and we imagine that a strong feeling of great bliss arises. With this mind of great bliss we meditate on the emptiness of persons and phenomena.

Through skilful and continuous practice of tummo meditation our winds will enter, abide, and dissolve within the central channel without difficulty, and we will experience the eight signs mentioned previously.

If, as a result of meditafion, while inhaling and exhaling, our breath flows through both nostrils at the same time and with equal strength, this is a sign that our inner winds have entered the central channel. After this, if, as a result of continued meditation, both the breath and the movement of the abdomun cease, these are signs that our inner winds are abiding or remaining within the central channel. At some point after this .

GUIDE TO DAKINI LAMD

we will gradually experience the eight signs which indicate that the winds have actually dissolved within the central channel.

A more detailed explanation i»f (hese signs is presented in Clear

There are various systems for meditating on tummo. In the

tiimmo meditation described in Clear Light of Bliss a shorl-AH is used instead of the letltT RAM, and in other svstems a letttr BAM is used, but there is no essential difference between these

three letters. The tummo meditation that is presented here is simpler than that presented in other instructions, mainly because it is not necessary to visualize channel wheels and so furth

Having centralized the inner winds, how to progress along the actual paths

This has two parts:

1 How to develop and improve great bliss 2 How to develop and improve the rainbow body

The main paths to full enlightenment are the wisdom of great bliss that realizes emptiness and the illusory body. By improv- mg these two we will attain the Truth Bodv and Form Bodv of a Duddha

How TO DEVELOP AND IMPROVE GREAT BUSS

We visualize the central channel as before, but this time without the side channels and the letter RAM. )ust inside the entrance to the upper tip of the central channel, which is between the evehrows, we visuahze a small, red, single phenomena-source. This lits neatly into the entrance of the central channel. The long thin point has a hole at its tip and is inside the central channel. Of the remaining three points, which are flush with mir ^kiii, one points upiviirds, one to the right, and one to the left. At the lower tip of the central channel we visualize a similar p he nomen a -source, except thjt the tip inside the channel entrance has no hole. Inside the phenomena-source between the eyebrows, we

218 COMPLETIOM STAGE

visualize a small i^pherical drop made ot lif;lit of h\e colours and having the naEmv of llic wisdom o( preat bliss oi all Bnd- dhas. The centre of the drop is white, the eastern portion is blue, the southern portion is yellow, the western portion is red, and the northern portion is f;rci:n, Lij^hts of these five colours radiate from the drop. We meditate on this drop si nj;le- point- edly white imagining that we experience bliss. Then we imagine that the blissful five-coloured drop begins to .iscend Ihrouj^h the central channel until it reaches the centre of the crown channel wheel. We meditate single-pointedly on this drop at the crown ami, when a feeling of bliss arises, we imagine that a tinv white droplet emerges from the central portion and falls slowly down our central channel. When this droplet reaches our throat we hold it there for a short time and imagine ivith strong concentration that we experience joy. Then the drop descends further until it reaches our heart. When it reaches the heart we hold it for a short time and experience supreme jov. When the drop descends to our navel we concentrate on the experience of

extraordinary joy. We then allow the drop to descend until il

reaches the lower tip of uur central channel. When it reaches this point we experience spontaneous joy. We keep the drop at the lower tip of the central channel for

a while and then imagine that it begins to ascend, rising slovvlv

through the central channel. When it reaches our navel we experience jov of reverse order, which is greater than the fourth

joy; when it reaches our heart we develop supreme jov of

reverse order; when it reaches our throat, we develop extra-

ordinary joy of reverse order; and when il reaches our crown, it dissolves back into the main drop and we experience spontaneous great joy of reverse order. We now meditate on the emptiness of persons and phenomena, trying to prevent any convenhonal appearances. This meditation can be repeated three, seven, or more times in one session. By doing this meditahon regularlv we will improve our experience of great bliss and emptiness. CUIDE TO DAKINI LAND

How TO DEVELOP AND IMPROVE THE RAINBOW BODY

At our crown inside the central channel we visualize a iive- coloured drop which is in essence the five Buddha Families. The drop sparkles with five -colon red lights. We meditate on this drop and experience great bliss. While experiencing great bliss we imagine that the radiance of the five-coloured lights f^raduLilly extends until it pervades cur whole body. Our body becumes a mass of rainbow light with the nature of the five Buddha Families. The five lights continue to spread, gradually pen'ading our house, the immediate surroundings, the country, the whole world, and finally all three realms, including all sentient beings. E\er>'thing transforms into rainbow light, the nature of the five Buddha Families. We meditate on this with strong concentration for as long as possible. We then imagine that, from its outer reaches, this expanse of light gradually gathers inward until finally all environments, cnjovments, and living beings have dissolved into our body. Our bodv gradually dissolves, beginning with the feet, until finally it completely absorbs into the drop. This then dissolves into emptiness, and with a mind of great bliss we meditate on emphness. The whole meditation is then repeated exactly as before, from visualizing the five-coloured drop at our crown to dissolving everything into the drop and meditating on emptiness with a mind of great bliss. We can do this meditation seven, fourteen, or twenty-one times m each session. As a result of sincere and continuous training in this meditation we will e\perience certain signs that we will soon attain the rainbow body. We will become aware that our body is becoming lighter than usual, or that our normally dark shadow appears to be less distinct, or that our footprints are less deep, or that in conditions of extreme heat or cold, even if exposed to hot sun or immersed in freezing water for a long time, we experience no physical discomfort and our bUss never diminishes. We may even notice that if someone beats us with a shck we do not experience pain. The authentic rainbow body is the same as the actual illuson' bodv. .

COMPLETIOO/ STAt^E

How to altain the results

The uitimate resiill of pitiLtisiii^ Hie j;ent'r

The five stages of completion stage are: isolated speech, isolated mind, illusor\- bodv, meaning clear liplit, and Union. Bv doing the meditations described abo\e we can improve our experience of these five stages and then, b\ reiving on an action mudra, ive can bring it to completion. Before wc are able to dissoKe the mner winds into the indestructible drop at our heart, we can experience the union of great bliss and emptiness by dissolving the inner winds into the central channel through the na\'el channel wheel, or through any of the points of entry into the central channel other than the heart channel wheel. This realization of great bliss and emptiness is called 'isolated speech' because with this experience the practitioner is isolated from, or free from, ordmarv appearance and conception of his or her own bodv and speech. The realization of great bliss and emptiness achieved through dissolving inner winds into the indestructible drop at the heart is called 'isolated mind', because with this experience the practitioner is isolated from ordinary appearance and conception of his or her mind. There are two stages in which inner winds dissolve into the indestructible drop. The first stage, in which some of the ten inner winds dissolve, can be achieved bv solittirv mi-dil.ition.

However, in order to achieve the second stage, in which all ten inner winds, including the pervasive inner winds, dissolve

completely mto the indestructible drop, it is necessary to rely on an action mudra.

The correct lime to rely on an action mudra is when we are able to dissolve most of the inner winds into the indestructible

drop through solitary meditation. The moment we dissolve all Dedication

We should prav:

Through the \irtues I have accumulated by reading this book.

May I become a Buddha for the benefit of .ill ii\ ing beings.

Mav all mother sentient beiiigs be ireed from the suffering of ignorsnce. And mav thev achieve the omniscient wisdom of a Buddha. Appendix I Condensed meaning of the Text

The following oullines are a condensed summ.iry oi Ihe mi'.in- ing of the commentary. They are like the root te\t, and llie words of the commentary are like branches that grow from the root. If possihlt'. we should try to memorizo these oiittinos. In this way we will find that, even though we cannot rememher all the words of the commenlarv, ne\ertheless we shall he ahle to recall their essential meaning. This will be of great benefit if we have to explain the practice to others. Also we will find it e^iy to apply the meaning of the commenlarv to our actual practice. For example, if, when we practise going for refuge according to ihe sadhana, we recall the relevant outlines, we shall be able to rememher all the essential stages of going for refuge - visuahzing the objects of refuge, developing renunciation, developing compassion, developing conviction in the power oi the Three Jewels, and reciting the refuge prayer - and then we shall be able to practise accordinglv. The outlines have been presented in the traditional manner in order to preser\e the blessings of the lineage. Generally speaking they correspond to the headings within the commentary, although some of the divisions are not listed separately within the commentary. Moreover, the sequence of the outlines does not alwavs correspond to the sequence of the text. For example, strictlv speaking, ihe section on the actual generahon stage meditation

is the third part of the voga of self-genera Hon, and is listed as

such within the outlines, but within the commentarv it occurs later, just before the yoga of verbdl and mental recitation, because this is the place in the sadhana where the actual meditahon is done. CULDE TO DAKINl LAND

The awiiiKiitari) to the Highest Yoga Taiitm prnctice of Veuerabte Vajraf/ogiiii has three parts:

1 Preliminary explanation 2 The commentary 1o the generation

Pretimiiiari/ c.xplimaiio'i has seven pnr<9.:

1 Generating a correct motivation 2 The origin ami liiieagf ot thfse instructions 3 The benefits of these instructions 4 Biographies of piist Buddhist Masters who gained realizations through these instructions 5 The tjualificahons necessary for putting these instructions into practice 6 The tour special causes of swift attainments 7 What are the outer and inner Pure Dakini Lands?

7/ii' beuefils of these instructions has ten parts:

1 By practising these instructions we i,]uickly receive great and powerful blessings 2 These instructions are a synthesis of all essential insEructiors 3 These instructions are easv to practise 4 Bv practising these instructions we can swiftly achieve attainmenls 5 These instructions include a special Ixxiv mandala practice 6 These instructions include an uncommon voga of inconceivaliilit\ 7 Both generation and completion stages can he practised logclhoi 8 These instructions are especially suitable for those with strong desirinis attachment *> These instructions are parhciilarlv appropriate for this degenerate age

It) Vj|r,)yogiiii's m.inlr.i li.is m.iii\ special ijualiti-ss CONDENSED MEANING OF THE TE\T

The four sjicaul aiufcf- of fu'ift ntDimiirul^ /jjs four f

1 Unwaverinj; faith 2 Wisdom (Iwl: iiverconies rfoubts anJ iiiis);ivin);s concerning the practice

3 The integr.iiioii ol all our sfiririidl Iriiinmi; into ihe practice ot one Yitiani 4 To practise in secret

The coiiiiwiUux/ lo the <;e}h'nilw)i mid (Vniflelioii ^tii^;ef hof two

1 Generation stage 2 Completion stage

Gi'iicrntion Stage has two partf.

\ The eleven yogas of generation stage 2 How to attain outer Pure Dakini Lancl thiougli the practice of generation stage

The eleven yogiis of generation ftaj^c has eleven parts:

1 The voga of sleeping 2 The yoga of rising 3 The yoga of experiencing nectar 4 The voga of immeasurables 5 The yoga of the Guru 6 The yoga of self-generation 7 The yoga of purifying migrators 8 The yoga of being blessed bv Heroes and Heroines 9 The yoga of verbal and mental recitation 10 The voga of inconceivability 11 The voga of dailv actions

The yoga of sleeping has two parts:

1 The benefits of practising the voga of sleeping 2 The wav to practise the yoga of sleeping GUIDE TO DAKINI LAND

Tbc bciicfils of practisi)ig the yo^g of sleeping has seven parts:

1 We .iccuniulate great mciif 2 All our hindrances and obstacles are dispelled 3 We will receive direct care and guidance from Vajrayogini in all our future lives 4 We will be blessed bv the Heroines of the Twenly-foui Auspicious Places of Heruka 5 Our practice of generation stage meditation will be strengthened and stabilized 6 We will attain both outer and inner Pure Dakini Lands 7 We will attain enlightenment quickly.

Thi' wait lo yriiilhr the tioyii of skcpiiig ha^ twoparts:

\ The voga of sleeping according to generation stage 2 The voga of sleeping according lo completion stage

The yo^ii of min^ hiis two parts:

1 The voga of rising according to generation stage 2 The yoga of rising according to completion stage

The yoga of the immeasiintblcf ha? seven pnrlf:

1 Going for refuge 2 Generating bodhichitta 3 Receiving blessings 4 Instantaneous seli-generation as Vajrayogini 5 Blessing the inner offering 6 Blessing the outer offerings 7 Meditation and recitation of Vajrasattva

Goiiif: for refuge hiig two part?:

1 General explanation 2 Tlie pr.ictict' of refugi"

The prailii'e of refuge ha^ five parts:

1 Visualizing the objects of refuge 2 Developing renunciation

228 CONDENSED MEANING OF THE TEXT

3 Developing compassion 4 Developing cnnviction in the piiwor ot tlio Tliroo lewds 5 Reciting the refuj;e praver

Blessing t)ie inner offering luif five I'liria:

1 The benefits 2 The biisis oi the inner offering 3 The visudl object ot the inner offering 4 How to bless the inner offering 5 The significance of the inner offering

Hozr lo bicff ihc inner offering hii^ four i»rH\

1 Clearance 2 Purification 3 Generation 4 Transformation

GmcratiiW has two ptirls'

1 Generating the container 2 Generating the contained substances

Tiansfornuilion Ims three parts':

1 Purih'ing faults 2 TrdTisforming into necliii: 3 Increasing

Blessing the outer offerings Iws two parts.

1 General explanahon 2 How to bless the outer offerings

How to bless the outer offerings has four parts:

1 Clearance 2 Purification 3 Generation 4 Actual blessing CUIDE TO nAKlNJT LAND

Maiitnlhvi ami ivcilntkvi of Vnjnvnttra /in? three parts:

1 Developing the intention to purity 2 Visualizing Vnirasatl\ a 3 Reciting the mantra

Rfcitm^ Ibe mnntra Ims three jwrts;

1 The mantra to be recited 2 How to combine the recitation with purification 3 Conctusiiin

Hozc to coiiibiih' the redliitkm zoith piinficniioii has two parts:

1 General explanation 2 ruritication in seven rounds

Purification in seven rounds has seven parts:

1 Dispelling negativity from above 2 Dispelling negativity from belovs' 3 Destroying negativitv at the heart 4 Purification throuf^h receiving llie vase empowerment 5 Purification through receiving the secret empowerment 6 Purification through receiving the wisdom-mud ra empowerment 7 Purification through receiving the word empowerment

r/![' jy(i\'i( tif the Guru hiif two purlf:

1 Gerieral explanation 2 The practice of Guru yoga

Tlic practice of Ciirn w^a has si\ paii?:

1 Visualization 2 Prostration 3 Offerings 4 Reijuesting the lineage Gurus 5 Receiving thi- bk'>:sings of the four empowerments 6 Absorbing the Gurus CONDENSED MEANING Of THE TE\T

Ojfcri'i^f: Ihifi seven fwits:

1 Ouiei iit'ffiiiigfi 2 Inner ottering 3 Secret olferins 4 Suchness offering 5 Offering our spiritueil practice 6 Kiisflli Ipog olleiing 7 Mandala offerings

Till' Ui'g'i of f^ctf-':;ci}L'njtioii //ivs three paii^:

i Bringing tlie tJiree bodies into the p.itli 2 Checking meditation on the mandala and the beings

within it 3 The sctudl meditation of generation stage

Bringiug tlic Ihrcc bodies iiilo Ihc path /(i7= two furti:

1 General explanation 2 The practice of bringing the three bodies into the path

The priKlicc of brin^hig Ihc three bodies iilo the path has three parts:

1 Bringing death into the path of the Truth Body 2 Bringing the intermediate state into the path of the Enjo\ menl Bodv 3 Bringing rebirth into the path of the Emanation Body

The actual meditotwii of generation s(nj;c 'ws three parts.

1 What is generation stage? 2 Training in gross generation stage meditation 3 Training in subtle generation stage meditation

Training in gross generation stage meditation has two parts:

1 Training in divine pride 2 Training in clear appearance GUIDE TO DAKINI LAND

Trniiuii^ in cknr iippcariiiice /w? two parts:

general 1 Training in clear nppeiir.ince on the aspect 2 Training in clear appearance on 'specific aspects

The yoga of being blessed by Heroes and ticwincs ftn? si\ parts:

1 Meditation on the body mandala 2 Absi.>rbirig bhe wisdom beings and mixing the three messengers 3 Putting on the armour 4 Granting empowerment and adorning the crown 5 Making offerings la the self-generahon 6 The eight lines of praise to the Mother

Medilntioi: on lln' ix'tiy iimmiahi liaf two piirls:

1 General explanation 2 The actual meditation

^lisiir/'/Ji^V ""' ii'i'^'ioin bfiiip tuid mixing llic tiircc mcsse'igcrs has two parti:

1 Absorbing the wisdom beings into the commitment beings 2 Mixing the three messengers

7//I' \iogn of verbal oihi mental recitation bat four parts:

1 The mantra to be recited 2 The benefits of reciting this mantra 3 Actual m.intra recitation 4 ExplanaHon of close retreat

Ailiial mantra recitation liiif (it'o partt:

1 Verbal recitation 2 Meiit.d rcciladon ivith two v-ompiietion st.ige meditations CONDENSED MEANING OF THE TE\T

Mcntii! rccitiition ivill! luv coi'iplction sln^c nu-tliliUioiif Iiij< three partf:

1 First completion stage nu-ditatinn 2 Mental recitation 3 Second completion stage medit.ition

Exptanation of close n'trcnl luif tourfarl?:

1 What is a retreat? 2 Explanation ol close retreats; of signs, time, and numbers 3 Preliminan' practices for close retreat 4 The actual close retreat

PreUmiiuin/ praclkes for dose rclrent luif two purls:

1 Distant preliminaries 2 Close preliminaries

Distant preUmiiiaries has nine parts:

1 Going for refuge 2 Vajrasattva mantra recitation 3 Prostrahons 4 Mandala offerings 5 Guru yoga 6 Samayavajra mantra recitation 7 Vajradaka burning offering 8 Making images of the body or mind of a Buddha 9 Water offerings

The yoga of daily actions has two parts:

1 The main practice 2 The branch practices

The branch practices has six parts:

1 The yoga of eating 2 The tsog offering 3 Burning offerings f.UTDF TO DAKINI LAND

4 Offerings of tlie tenth days 5 ToriTiii offerings

6 Actions of the left

Offerings of the tenth dm/s has three part?:

1 Extensive offerings of the tenth days 2 Middling offerings of the tenth days 3 Brief offerings of the tenth days

E.\lmsuv offeriiif;f of Ihc tenth days hai two parts:

1 The preparations 2 The actu.il offering

Toniia offerings has two ports:

1 The preparations 2 The actual torma offering

Hon- to ntlnin oiiti'r Pure Dnkiiii bmil thrmigh the practice of generation stage has three pnrts:

1 How Vajrayogini practitioners who possess great fortune attain outer Pure Dakini Land 2 How Vajrayogini practitioners who possess middling fortune attain outer Pure Dakini Land 3 How Vajrayogini practitioners who possess least fortune attain outer Pure Dakini Land

How Vajriiiiogiiu practitioners who possess middling fortune attain outer PuK Dakini Liiud liiK^ three par!^:

1 CoTJipleting a great close retreat emphasizing self- gent ration 2 Accomplishing the mandala emphasizing the in-front generation 3 Acluahzing the effect CONDEMSED MEANING OF THE TEXT

Completion s(/ii;r luif two jn'iif:

1 What is completion stage? 2 How to attain inner Pure D.ikini L.ind thnuii^li the practice of completion stage

Ho:0 lo atta'm inner Pure Pakiiii Liini llnvii^h Ihc fuclhr of coinplctioii iln

1 Explanation of the three basic nhjects of knowledge 2 Meditations on the path 3 How to attain the results

E.ypinnntimi of tlw Unrc biific oi^cclf of hwioh-iii;!- huf three fwti^:

1 Objects of kno^^lec^J;e related to [ho hodv 2 Objects of knowledge related to the mind 3 Objects of knowledge related to the elements

MediMioiif on the patli lias two parts:

1 How to gather the inner winds into the central channel: an e\planalion of tummo meditation 2 Having centralized the inner winds, how to pnigress along the actual paths

Haw to gather the huicr winds into the central clmnncl: mi explanation of tunimo meditation has five parts:

1 Visualizing the central channel 2 Visualizing the tummo letter 3 Meditating on the bla^^ing of the tummo fire 4 Purifving imperfections 5 Generating the experience of great bliss and emptiness

Having centralized the inner unnds, liozc to prof^ress along the actual paths has two parts:

1 How to develop and improve great bliss 2 How to develop and improve the rainbow body Appendix II Sadhanas

CONTENTS

Dakini Yoga: Vajrayogini Six-session Guru Yoga 239 Quick Path to Great Bliss: Vajrayogini Self-generation Sadhana 267 Feast of Greal Bliss; Vajrayogini Self-initiation

SadViana .129 Vajrayogini Rcfreat Preliminaries 39*5 Preliminary Jewel: Condensed Vajrayogini Retreat Preliminaries 427 Vajrayogini Burning Offering badhana 437 Vfljradaka Burning Offering Sadhana 495 Samayavajra Sadhana 503 Dakini Yoga: Vajrayogjni Six-session Guru Yoga

Compiled by Geshe Kelsang Gyatso Guru Vajradharma Introduction

Everyone who has received .1 Highest Yoga Tdnlr.i cmpouer- ment has a commitment to practise Si\-session Yoga. This Siv- session Yoga has been speciallv arranged for those who have received a Vajrayogini empowerment. Six-session Yoga can be pr.ictisod in dilfovent wavs .iccording to our ability and how much time we have. If we are new to the practice, or if we are \'er\' busv, we can keep our basic commitments bv recitm^ the Lomlciisi'd Six-sessuvi Yoga according to the instructions given in the second section of this sadhana.

If we have more time we can recile the main Si\-session practice, Dakiiu Yoga, for one session, and the Comieiiscd Six- scfshii Yogii for the remaining live sessions. We can then gradually increase this according to our time and ability, until eventuallv we are able to recite Dnki))i Yo^n in all si\ sessions.

When we have the time, it is very helpful to read through the vows and commitments listed in the third section of this sadhana.

If we can, it is best to do one session every four hours throughout the day and the night, but if this is not possible we can do three sessions together in the morning and three sessions

together in the evening. If this is done using the main Six-

session Yoga, Diikini Yo^n, it is possible to abbreviate the recitations in the manner explained al the end of the first section. Losang Yeslie Trijan^ Dorjeclmig Dakini Yoga

Going for refuge

I and all sentienl beings, until we acliieve i'nlif;liieniiient. Go for refuge to Buddha, Dharma, and Sangha. (3\)

This fillMf the firfl Dirce comimttiwiitf of the Fmnili/ of Buddha

Vaircichana, to go fi'r refuge to Buddha, to gi' for refuge lo Dharma, and to go for refuge to Sangha.

Generating bodhichitta

Through the virtues I collect by gi\ing and other perfections,

Mav 1 become a Buddha for the benefit of all. (3x)

Generating the four immeasurables

May everyone be happy. May even'one be free from miser)', May no one ever be separated from their happmess. May everyone have equanimity, free from hatred and attachment.

The first immeiisiirable fiilfils the fourth cominitiiwiit of the Family of Buddha Katimsambhava, to give loiv; mid the fourth

immeasurable fiilfils the third coimiiilmeut of the iainily/ of Buddha Ralnasambhava, to give fearlessness. GUIDE TO DAKIM LAND

Generating aspiring bodhichitta by means of rilual

From ihis time forth until 1 become a Buddha,

I shall keep even at the cost of my life A mind wishing k> attain complete enlightenment To free all beings from the fears of cyclic existence and solitary peace.

Taking the Bodhisattva vows

O Gurus. Buddhas, and Bodhisattvas.

Please listen to what 1 now say. Just as all the previous Sugatas Generated the mind of enlightenment And accomplished all the stages Of the Bodhisattva training,

So will I too for the s.ike of all bemgs Generate the mind of enlightenment And accomplish all the stages Of the Bodhisattva training. (3x)

Generating joy

Now mv life has borne great fruit.

My human lift has atlained great meaning.

Today I am born into the lineage of Buddha And have become a Bodhisattva.

Contemplating conscientiousness

All my actions from now on Shall accord with this noble lineage. And upon this lineage, pure and faultless,

I shall never bring disgrace. VAlRAVOC.INI SIX-SESSION GURU YOGA

Visualizing the Guru

In the space before me arising from the appeardncL' ol the exalted wisdom of non-dual purity and clarity is a celestial mansion which is si^uare with lour door\va\s, ornaments, .ind archways, and complete with all the essential features. In the centre, on a jewelled throne supported b\' eii;ht fireat lions, on a seat of a lolus of various colours, a sun, and a moon, sits my kind root Guru in the iispoct of Buddha Vajradhamia,

He has a red-coloured bod\ , one face, and two hands ivhicli are crossed at his heart and hold a vajra and bell. His hair is tied up ill a top-knot and he sils with his legs crossed in the vajra posture. He assumes the form of a si\teen-year-oId in the prime of liis youth, adorned with silks and ail the bone and jewelled ornaments.

At his heart is Vajrayogini displaying a sensuous posture and a slightly wrathful smile. At her heart is the concentration being, a red letter BAM. from which light radiates and invites the wisdom beings, DZA HUM BAM HO They become non-dual.

Tins fiilfih the fourth commitment oj the Family of Buddha Akshobya, to rely sincerely upon our Spiritual Guide.

Prostration

Vajra Holder, in\ |e\vel-like Guru,

Through whose kindness I can accomplish The state of great bliss in an instant.

At your lotus feet humbly I bow.

O Glonous Vajrayogini, Chakravatin Dakini Queen, Who have five wisdoms and three Bodies.

To you Saviour of all 1 prostrate. GUIDE TO DAKINl LAND

Outer offerings

Offering goddesses emanate from my iiearl and perform the offerings. OM AHRGHAM TARTITZA SOHA OM PADAM PARTITZA SOHA OM VAJRA PUPE AH HUM SOHA OM VAIRA DHUPE AH HUM SOHA OM VAJRA niWF AH HUM SOHA OM VAJRA GAXDHE AH HUM SOHA OM VAJRA N'EWIDE AH HUM SOHA OM VAJRA SHAPTA AM HUM SOHA OM AH VAJRA ADARSHE HUM OM AH VAJRA WINI HUM OM AH VAJRA GAN'DHE HUM OM AH \'AIRA RASE HUM OM AH VAJRA PARSHH HUM OM AH VAJRA DHARME HUM

Inner offering

OM GURU VAJRA YOGINI OM AH HUM

Secret offering

Contemplate that inntimerablc knoii'ledge-goddesses such iJS Pemachiin emanate fnmi i/our heart ivid assume the form of Vajrayogini. Then Gi/rii Father and Mother embrace and are

pen^aded by an unconfaminated bliss.

And I offer most attractive illusory mudras, A host of messengers born from places, bom from mantra, and spontanei>usly-bo[n. With slender bodies, skilled in the sixty-four arts of love. And possessing the splendour of youthful beauty- VAIRAVOGi\'I SIX-SESSION GURU VOGA

Suchness offering

Remnnhfi- llml the lliivc circlcf of the ofi-riiii; an.- indiz'ifihh blifs and cnipthiesi.

I offer yen the supreme, ultimate bodhiL-liitt.i, A great, exalted wisdom ol spontaneous bliss tVeo from obstructions,

Inseparable from the nature nf iill phenomena, the spbere of freedom from elaboration, Effortless, and beyond words, thoughts, and expressions.

Mnkhig outer, inner, secret, ami fiichiiesf offcrmf^s fulfils the

first commitment of the Familu of Bjiddhn Amoi;lMsiddlii, to make offerings lo our Spiritual Guide.

Ttie eight lines of praise to the Mother

OM i prostrate to Vajravarahi, the Blessed Mother ElUM HUM PHAT OM To the Superior and powerful Knowledge Lady unconquered by the three realms HUM HUM TH.-M OM To you who destroy all fears of evil spirits with your great vajra HUM HUM PHAT OM To you with controlling eyes who remain as the vajra seat unconquered by others HUM HUM THAT OM To vou whose wrathful fierce form desiccates Brahma HUM HUM PHAT OM To you who terrify and drv up demons conquering those in other directions HUM HUM PHAT OM To you who conquer all those who make us dull, rigid, and confused HUM HUM PHAT OM I bow to Vajravarahi, the Great Mother, the Dakini consort who fulfils all desires HUM HUM PHAT GUIDE TO DAKIN1 LAND

Kusali tsog offering

My own mind, ihe powerful Lady of Dakini Land, the size of only a thumb, leaves through the crown of my head and comes face to face with my root Guru. Once again I return and, slicing the skull from my old body, place it upon a grate of three human heads which has arisen instantaneously. 1 chop up ihe rest of my flesh, blood, and bones and heap il inside. By staring with wide open eyes 1 purify, transform, and increase it into an ocean of nectar, OM AH HUM HA HO HRIH (3\)

Innumerable offering goddesses holding skullcups emanate from mv heart. With the skullcups they scoop up nectar and offer it to the guests who partake by drawing it through their tongues which are straws of vajra-lighl.

1 offer this nectar of commitment substance To my root Guru, the nature of the four [Buddha] bodies; May you be pleased, Om'aHHUM (7x)

1 offer this nectar of commitment substance To the lineage Gurus, the source of attainments; May you be pleased. OM AH HUM

I offer this nectar of commitment substance To the assemblv of Gurus, Yidams, Three Jewels, and Protectors: May you be pleased. OM AH HUM

1 offer this nectar of commitment substance To the guardians who reside in the local places and in Ihe regions; May vou assist me. DM AH HUM

I offer this neclar of commitment substance To till Ft'ntient beings in the si\ realms and the intermediate State;

246 VAJRAVOGINI SIX-SESSION CURL' YOGA

May you be freed. OM AH HUM

Through this offering all the finest;; are satiated with an uncontaminaled bliss And the sentienl behigs altain the Trulh Bod\' free from obstructions. The three circles of the offering are the nature of non-dual hhss and emptiness, Beyond words, thoughts, and expressions.

Completing the seven limbs

Within the practice of the seven limbs, the first two. prostrations

and offerings, hm-e been accomplisheii . Now we briefly practise the five remaining limbs:

I confess my wrong deeds from all time. And rejoice in the virtues of all. Please stay until samsara ceases. And turn the Whei?l of Dharnia for us,

I dedicate all virtues to great enlightenment.

Mandala offerings

Recite either the long niandala offering and the Izi'O short verses that follow, or just the two short wrxs. OM VAIRA BHUMl AH HUM Great and powerful golden ground, OM VAJRA REKHE AH HUM At the edge the iron fence stands around the outer circle. In the centre Mount Vleru the king of mountains, Around which are four continents; In the east, Purvavideha, in the south, Jambudipa, In the west, Aparagodaniya, in the north, Uttarakuru, Each has two sub-continents: Deha and Videha, Tsamara and Abatsamara, Satha and Utiaramantrina, Kurava and Kaurava,

249 Gir:D6 TO DAKINI LAND

The mountain of jewels, (he wish-granting tree. The wish-granting cow. and the harvest unsown. The precious wheel, the precious jewel. The precious tjueen, the precious minister, The precious elephant, the precious supreme horse. The precious general, and the great treasure vase. The goddess of beauty, the goddess of garlands. The gorfdess of music, the goddess of dance, The gocJdess of flowers, the goddess of incense. The goddess of light, and the goddess of scent. The sun and the moon, the precious umbrella, The banner of victory in ever\' direction. In the centre all treasures of both gods and men. An excellent collection with nothing left out,

1 offer this to you mv kind root Guru and lineage Gurus, To all of vou sacred and glorious Gurus; Please accept with compassion for migraHng beings. And having accepted please grant us your blessings,

Treasure of Compassion, mv Refuge and Protector,

1 offer you the mountain, continents, precious objects, treasure vase, sun, and moon. Which have arisen from mv aggregates, sources, and elements As aspects of the exalted wisdom of spontaneous bliss and emptiness,

1 offer without anv sense of loss The objects that give rise to my attachment, hatred, and confusion. My friends, enemies, and strangers, our bodies and eiijoyments; Please accept these and bless me to be released directly from the three poisons, IDAM GURU RATNA MANDALAKAM NiRYATAVAMI VA]RAVOCI\l SIX-SESSTON Cl'RU VPC.A

Receiving the blessings of the four empouerments

I rec|uest vou O Guru incorpumting cill objocls ot rufupc Please grant tie vour blessings. Please grant me (he four empowotnients Ciimpleloly, And bestow on me, please, the stale of the four bodies, (3\)

Ctintciiipliik- tlmt lis II result ofn'u' iri^iic^ts:

White light rays and iiecteirs ividiate from the OM al (he forehead of my Guru. They dissolve into my forehead, purifying the negati\'ilies niid obstructions of my body,

I receive the vnse empowerment, and the blessings of mv Guru's hodv enter mv hodv.

Red light rays and nectars radiate from the .-^H at the throat of my Guru, They dissolve into mv throat, purifying the negativities and obshuctions of mv speech,

I receive the secret empowerment, and the blessings of my Guru's speech enter my speech.

Blue light ra\'s and nectars radiate from the HUM at the heart of mv Guru, Thev dissolve into mv heart, purifying the negativities and obstructions of mv mind,

I receive the wisdom-mudra empowerment, and the blessings of my Guru's mind enter my mind.

White, red, and blue light ravs and nectars radiate from the letters at mv Guru's three places. They dissolve mto my three places, purifying the negahvities and obstructions of my body, speech, and mind,

I receive the fourth empowerment, the precious word empowerment, and the blessings ol my Guru's body, speech, and mind enter my body, speech, and mind. CUIDE TO OAKINI LAND

Brief requesl

1 requesl you my prerious Guru, the essence of all Buddhas of the three times, please bless my menta) continuum. (3x)

Absorbing the Guru

Requested in this way, my root Guru, out of affection for me. melts into the form of red light and. entering through the crown of mv head, mixes inseparably with my mind in the aspect of a red lelter RAM at my heart.

Bringing death into the path of the Truth Body

This ver\- letter BAM expands and spreads to the ends of space wherebv all worlds and their beings become the nature ol bliss and emptiness. Once again, contracting gradually from the edges, it becomes an extremely minute letter BAM which dissolves in stages from the biittom up into the nada. Then even the nada disappears and becomes the Truth Body of inseparable bliss and emptiness. OM SHUNYATA GYA.NA VAJRA SOBHAWA AMAKO HAM

Bringing the intermediate state into the path of the EnjoymenI Body

From the state of emptiness where all appearance has gathered like this there appears a red letter BAM standing upright in space, in essence an aspect of my own mind, the exalted wisdom of non-dual bliss and emptiness.

Bringing rebirth into the path of the Emanation Body

From the slate of emptiness, from EH EH comes a red phenumena-source, a double tetrahedron. Inside from AH VAJRAYOGINI SIX-SESSION CL'RU YOGA comes a moon mandala. white with a shatie of red. Upon this circling counter-clockwise rests the m.iiitra OM OM OM SARWA BUDDHA DAKIMIYE VAJRA WARNANIYE VA]RA

BEROTZANIYE HUM HUM 1 lUM PHAT PHAT PHAT SOHA.

I, the letter BAM in space, see the nioon .ind. motivated lo take rebirth in its centre, enter the centre of the moon.

Light ravE radiate from the moon, letter B.\M, and mantra rtisapi', making all worlds and beings of samsar.i and nir\-.iiia into the nature of Venerable Najrayogini. These gather back and dissolve into the letter B.AM and mantra rosarv which change completely into the supported and supporting mandala of V'ajravogini, fullv Jnd all at once.

Checking meditation on Ihe mandala and the beings

within it

Furthermore, there is the vajrs ground, fence, tent, and canopy, outside of which a mass of five-coloured fires blaze, swirling counter-clockwise. Inside these is the circle of the eight great charnel grounds, the Ferocious One and so forth.

In the centre of these is a red phenomena-source, a double tetrahedron, with its broad neck facing upwards and its fine tip pointing downwards. Except for the front and back, each

of the other four corners is marked by a pink jov swirl whirling counter-clockwise.

Inside the phenomena-source, in the centre of an eighf- petalled lotus of various colours, is a sun mandala. Upon this

I arise in the form of Venerable Vajrayogini. My outstretched right leg treads on the breast of red Kalarati. My bent left leg treads on the head of black Bhairawa. which is bent

backwards. I have a red-coloured body which shines with

a brilliance like that of the fire of the aeon. I have one face, two hards, and three eyes looking towards the Pure Land of the Dakinis. My right hand, outstretched and pointing downwards, holds a curved knife marked with a vajra. My

left holds up a skuUcup filled with blood which I partake of with my upturned mouth. My left shoulder holds a khatanga Viijrm/o^i'ii VAIRAYOCTNI m\-'iFSSION CL'BLi VOCA

marked with a vajra from wliidi hang ,i dflni.iru, bell. ,ind trif^le banner. My bl.ick hair IIlIuj^itii; sirdipht covers mv Kick down to my \vaist, hi the prime o( mv voulh, my desirnus hredstt- are full and I show the manner of generaliii,^ hlii';

My heaci is adorned with five human skull? and I wear fifty a necklace of himian skulls. Maked. 1 mn adorned with five mudras and stand in the centre of a blazing lire of e\alted wisdom. My crown is adorned by Father ami Mother, Vairochana-Heruka,

Practisi'iy tlh' Ihrcc I'riDgin^s antl wi'iiitalin^ on the nutiuialn fulfils tlicfirsi three ecmiiiilmoits otilic Fmuily ofBnddbn Akslio-

bi/a, lo keep n vnjra lo remind us i]f

At this point, if you hmv time, you can instantaneously generate the body mandala. Meditate briefly on the body mandaln and

then on the actual generation stage meditation in accordance loilh the commenlitry.

Reciting the mantra

At my heart inside a led phenomena-source, a double lelrahedron, in the centre of a moor mandala, is a letter BAM encircled bv a red-coloured mantra rosarv circling counter- clockwise. From these immeasurable rays of red light radiate.

They cleanse the negativities and obstructions of all sentient beings and make offerings to all the Buddhas. All the power

and force of their blessings is invoked in the form of rays of red light whicli dissolve into the letter BAM and mantra rosarv', blessing my mental continuum. OM OM OM SARVVA BUDDHA OAKINIYE VAJRA WAt^NANlVE VAJRA BEROTZANIYE HUM HUM HLM THAT PHAT PHAT SOMA

Recite at least as many mantras as you have promised to. GUIDE TO DAKINl LAND

Practising giving

From Ihis moment on without any sense of loss,

I shal! give away my body and likewise my wealth, And my virtues amassed throughout the three times In order to help all beings, ray mothers.

This fulfils Ihe first tivo comimtmeiils of the Family of Buddha Ratinisambluz-ti, to gh>e material help and la pvc Dharmn.

Generaling a determination to keep all vows and commitments purely

1 shal) never trnnsgre';s e\en in my dreams The most minor rule of the pure moral trainings Of the Pratimoksha, Bodhisattva, and Vajrayana vows.

I shall practise in accordance with Buddha's words.

This fiilfih Ilk' fourth amimitiiwil of the Fimiilf/ of Buddha Vairochana, to refrain fioiu non-virtue, as well as the second commitment of the Famil\i of Buddha Amoghaaiddhi, to strizv to lunirfnhi pii'rii/ all Ihe z'oti's :iv lunv taken.

Pledging to practise all Dharmas

I shall maintain in accordance with Buddha's intention All the Dharmas of scripture and realization Within the three vehicles and four classes of Tantra,

1 shall liberate all beings by appropriate means.

This fulfils the three commitments of the Faniil\/ of Buddha Amiliiblia, le relxj on the leaehings of Sutra, to rdii on the

teachings of Ihe liii' loiivr elasses ofTantra. and to rely on the

leaehiii^is of the two hi}:her clagses of Tantra It also fulfill the fifth and sixlk commilments of Ihe Family of Buddha Vairoehana, to ^fiii l(sc virtue, and to henefit others. VAJRAYOGINI SIX-SESSION GURU YOGA

Dedication

Througli the force of the while virtue t have gathered here,

Tliriiughout ail mv lives mav I ne\er transgress The vows and commitments laid down hy Vajradhara.

And may I complete the stages of the twofold path.

Bv this \'irtue may 1 quickly Accomplish the actual Dakini, And then lead even" migrator Without exception to that ground.

At my deathtime may the Protectors. Heroes, Heroines, and so forth. Bearing flowers, parasols, and victon.* banners. And offering the svveet music of cvmbals and so forth, Lead me to the Land of the Dakinis.

In short, may I never be parted from you, Venerable Guru Dakini, But always come under vour care; And swiftly completing the grounds and paths, Attain the great Dakini state.

If you wish to recite Dakini Yoga three times in o)ie session you should proceed as follows. First recite all the iecSious from going

for refuge through to the brief request. Then repeat this two more times omitting the sections on visualizing the Guru, the eiglil lines of praise to the Mother, the Kusali tsog offering, and the long mandala offering fbut not the two slmrt mandala vcrse>).

For the second and third recifations it is necessary to recite only once the sections on going for refuge, generating bodhichilta, and taking the Bodhisattva vows.

Then recite three times all the sections from absorbing the Guru through to pledging to practise all Dharmas. omitting the sections on the checking meditation on the mandala and reciting the mantra in the second and third recitations.

Finally recite the dedication prayers once. A Condensed Six-session Yoga

Ifuv lire vcrij biisi/ we cnii fiilfi! our six-session cominitmcnt by doing tlie following practice six times each day. First zoc reaiU the ntmlcen commilments of the five Buddim Families that lire listed below, and then, with a strong determination to keep these commitments pureh/, uv recite the Condensed Six-session Yogn that follozi's.

THE NINETEEN COMMITMENTS OF THE FIVE BUDDHA FAMILIES

The six commitmenls of the Family of Buddha Vairochana

1 To go for refuge to Buddha. 2 To go for refuge to Dhamia, 3 To go for refuge to Sangha. 4 To refrain from non-virtue. 5 To practise virtue. 6 To benefit others.

The four commilmenls of the Family of Buddha Akshobya

7 To keep .i \ .ijra to remind us of greal bliss.

8 10 keep ,1 bell to remini) us of emptiness. '' To genor.ite oursell as the Deit\', 10 To rely sincerek upon our Spiritual Guide. VAIRAYOGINl SIX-SESSION GURU \'OC.A

The four commifments of the Family of Buddha Ratnasambhava

11 To give material help. 12 To give Dhuirma 13 To give fearlessness. 14 To give love.

The three commitments of the Family of Buddha Amitabha

15 To rely on the teachings of Sutra. 16 To rely on the teachings of the two lower classes of Tantra. 17 To relv on the teachings ot the two higher classes of Tantra,

The two commitments of the Family of Buddha Amoghasiddhi

18 To make offerings to our Spiritual Guide.

19 To strive to maintain purel\' all the vows we have taken.

COXDEXSED SIX-SESSION YOGA

1 go for refuge to the Guru and Three Jewels.

Holding vajra and bell 1 generate as the Deity and make offerings,

I rely on the Dharmas of Sutra and Tantra and refrain from all non-virtuous actions.

Gathering all virtuous Dharmas, I help all migrators through the practice of the four givings.

AH nineteen comniilmeiits are referred to in this verse. Tlie words

h> first 1 go for refuge to the . . . Three Jewels' refer the GUIDE TO DAKIM LAND

three commitments of the FiirniVy "/ Buddha Vairoehana, to go for refuge to Buddha, to go for refuge to Dhtiryiia. mid to go for refuge to Sniigha. The roord 'Guru' refers to the fourth commitment of the Family of Buddha Akihobya, to re\y sincerely upon our Spiritual Guide.

The words 'Holding vajra and bell ! generate as the Deily'

refer to the first three commilments of the Family of Buddha Aksliobya, to keep a vajra to remind us of great bliss, to keep a bell to remind us of emptiness, and lo generate ourself as the Deity. The ii'ords 'and make offerings' refer to the first commitment of the Family of Buddha Amoghasiddlii, to make offerings to our Spiritual Guide. The words 1 relv on the Dharmas of Sutra and Tantra'

refer to the three commitments of the Family of Buddha Ami- iabha, to rel\/ on the teachings of Sutra, to rely ori the teachings of the ttoo lower classes of Tantra. and to rely on the teachings of the two higher classes of Tantra. The words 'and refrain from all non-virtuous actions' refer to the fnirth commitment of \he Faniihi of Buddha Vairoehana, to refrain from non-virtue.

The zi'ords 'Gathering all virtuous Dharmas' refer to the fifth coimmtmcnt of the Family of Buddha Vairoehana, to practise

virtue. The nvrds 'I help all migrators' refer to the sixth commitment of the Family of Buddha Viiirochanii. to benefit others.

The loords 'through the practice ol the four givings' refer to the four commitments of the Famih/ of Buddha Ratmisambhai'a. to give material help, to give Dharma. to gii'c fearlessness, and to give love.

hmally, the entire verse refers to the second commitment of the Tamily of Buddlui Amoglmsiddhi, to strii'C to maintain purely all the vows loe have taken. The Vozos and Commitments

THE ROOT DOWNFALLS OF THE BODHISATTVA VOWS

1 Praising ourself and scorning others.

2 Not p^'i"S ^^i''i11It I'l" nii.irm.i. 3 Nol accepluig others' dpolo^ies, 4 Abandoning llic M.ihiixiina. 3 Stalling Ihe propertv of the Three Jewels. 6 Abandoning Dharma. 7 Taking a\va\' saffron robes. 8 Committing the five heinous actions. 9 Holding wrong views. 10 Destroving places such as towns, 11 Explaining emptiness to those who are likely to misunderstand. 12 Causing others to abandon the Mahav.ina. 13 Causing others to abandon tho Pratiniol=sha. 14 Belittling the Hinayana. 15 Speaking falsely about profound emptiness. 16 Accepting property that has been stolen from the Three [ewels. 17 Making bad rules. 18 Giving up hodhichitta.

THE SECONDARY DOWNFALLS OF THE BODHISATTVA VOWS

Downfalls that obstruct the perfection of giving

1 Not making offerings to the TTiree Jewels every day. 2 Indulging in worldly pleasures out of attachment. GUIDE TO DAKIM LAND

3 Being disrespectful to those who received BodhisatUa vows before us. 4 Not replving toothers. 5 Not accepting invitations, 6 Not accepting gifts. 7 Not giving Dharnia to those who desire it.

Downfalls that obslmct the perfection of moral discipline

8 Forsaking those who hiive broken Ihoir moral discipline. 9 Not acting in ways that cause others to generate faith. 10 Doing little to benefit others.

11 Not beUeving that Bodhisattvas' compassion ensures

that all their actions are pure. 12 Actjuiring wealth or fame through wrong livelihood. 13 Indulging in fnvohtv. 14 Claiming that Bodhisattvas need not abandon samsara. 15 Not avoiding bad reputation. 16 Not helping others to avoid negativity.

Downfalls fhat obstruct the perfection of patience

17 Retaliating to harm or abuse, 18 Not apolof;izing when we have the opportunity.

1'' Not accepting others' apologies.

2t) Making no eflorl to control our anger.

Downfalls thai obstruct the perfection of effort

21 Gathering a circle of followers out ot desire for profit or respect.

22 Not trying to overcome laiiiness. VAIRAVOGINI SIX-SESSION GURU YOGA

23 Indulging in senseless ainvers.itioci out of attacliment.

Downfalls that obstruct the perfection of mental stabilization

24 Neglecting to train in mental stsbili/.ition 25 Not overcoming i>bstacles to nu-ntai stiibili/.alion. 26 Being preoccupied with the lasle of nu'ntal stabilisation.

Downfalls that obstruct the perfection of wisdom

27 Abandoning tht> Hinavana. 28 Studying the Hinavana to the detriment of our Mahavana practice. 29 Studying non-dharma svibjects without a good reason. 30 Becoming engrossed in non-dharma subjects tor their own sake. 31 Criticizing other Mahayana traditions. 32 Praising ourself and scorning others. 33 Making no effort to study Dharma. 34 Preferring to rely on books rather than on our Spiritual Guide.

Downfalls that obstruct the moral discipline of benefitting others

35 Not going to the assistance of tbose in need. 36 Neglecting to take care of the sick. 37 Not acting to dispel suffering. 38 Not helping others to overcome their bad babits, 39 Not returning help to those who benefit us. 40 Not relieving the distress of others. 41 Not giving to those who seek charity. GUIDE TO OAKINI LAND

42 Nol faking special care i>f disciples. 43 No! acting in accordance with the inclinationii of iilherE. 44 Not praising the ^ood ciualities of others. 45 Nol doing wrathful actions when appropriate. 46 Not using miracle powers, threatening actions, and so forth.

Moi-e liclnil on !hc Bodhisalh'a voios is gwcn in the book The Bodhisattva Vow.

THE EIGHT PRECEPTS OF MAINTAINING BODHlCHiTTA RITUALLY

1 To remember the benefits of bodhichitta six times a day. 2 To generate bodhichitta six times a day. 3 N'ot to abandon anv living being, 4 To accumulate merit and wisdom. 5 Not to cheat or deceive our Preceptors or Spiritual Guides. 6 Not to cause others to regret their wholesome actions, 7 Not to CTitici^e those who have entered the Ivlahayana. 8 Not to pretend to have good qualities or hide our faults without a special, pure intention.

THE ROOT DOWNFALLS OF THE TANTRJC VOWS

1 Abusing or scorning our Spiritual Guide. 2 Showing contempt for the precepts. 3 Criticizing our vajra brothers or sisters. 4 Abandoning love for any being, 5 Giving up aspiring or engaging bodhichitta. 6 Scorning the Dharma of Sutra or Tantra. 7 Revealing secrets to an unsuitable person. 8 Abusing our body. VAJRAYOGINI SIX-SESSION GURU YOGA

9 Abandoning emptiness, 10 Relying on malevtilenl: friends. 11 Not recollecting the view of emptiness. 12 Destroying others' faith. 13 Not maintaining commitment ob]ects. 14 Scorning women.

THE BRANCH COMMITMENTS OF TANTRA

1 To abandon negative actions, especially killing, stealing, sexual misconduct, lying, and taking intoxicants, 2 To rely sincerely upon our Spiritual Guide, to be respectful towards our vajra brothers and sisters, and to observe the ten virtuous actions. 3 Tn abandon the causes of turning away from the Mahayana, to avoid scorning gods, and to avoid stepping over sacred objects.

THE GROSS DOWNFAI.I S OF SECRET MANTRA VOWS

1 Relvmg upon an unqualified mudra. 2 Engaging in union without the three recognitions. 3 Showing secret f^ubstances to an unsuitable person, 4 Fighting or arguing during a tsog ceremony. 5 Giving false answers to questions asked out of faith. 6 Staving seven davs in the home of someone who rejects the Vajrayana. 7 Pretending to be a yogi while remaining Imperfect. 8 Revealing holy Dharma to those with no faith. 9 Engaging in mandala actions without compleimg a dose retreat. 10 Needlessly transgressing the Pratimoksha or Bodhisatt\'a precepts. 11 Acting in contradiction to /;//j/ Verses i"i tlie Spiritual Guide. GU[DE TO DAKINI LAND

THE UNCOMMON COMMITMENTS OF MOTHER TANTRA

1 To perform all physical actions first witfi our left, to make offerings to our Spiritual Guide, and never to iibiise him, 2 To abandon union with those unqualified. 3 While in union, not to be separated from the view uf emptiness, 4 Never to lose appreciation for the path of attachment. 5 Never to forsake the two kmds ol mudra, 6 To stnve mainlv for the outer and inner methods. 7 Never to release seminal fluid; to rely upon pure behaviour, 8 To abandon repulsion when tashng bodhichitta.

Colophon: This sadhana u,is compiled Irom iradihonsl sources by Geshe Kelsang Gv.itso. Quick Path to Great Bliss: Vajrayogini Self-generation Sadhana

by Je Phabongkhapa

NOTE

When this sadhana is recited as a group puja it is customary to chant some of the pravers in the original Tibetan using the traditional, blessed lunes. Where these prayers occur in the sadhana they are arranged such that the Tibetan phonetics are on the left-hand page and the corresponding English translation is on the right-hand page. Gtini Vijjradharma i

Quick Path to Great Bliss

THE YOGA OF IMMEASURABLES

Going for refuge

Sit ill !hc saviifoUi iwdilnlioii posture mid tlii'ii ivcilc:

In the space before me appear Guru Chakrasamvard Father and Mother, surrounded b\ the assembly of root and lineage Gurus, Yidams, Three ]ewcls. Attendants, and Protectors,

Jmagiiuug i/oursi'lf and all sciitieiil beingf going for refuge, rccile three times:

I and all sentient beings, the migrators as e\tensive as space, from thi? time forth until we reach the essence of enlightenment. Go tor refuge to the glorious, sacred Gurus, Go for refuge to the complete Buddhas, the Blessed Ones, Go for refuge to the sacred Dharmas, Go for refuge to the superior Sanghas.

Generating bodhichilta

Ceimaie bodhichitia and the four immeasurables while rceithig three times

Once I have attained the state of a complete Buddha, I shall

free all sentient beings from the ocean of samsara's suffering and lead them to Ihe bliss of full enlightenment. For this

purpose I shall practise the stages of Vajrayogini's path. GUFDE TO DAKINI LAND

Receiving blessings

Now with your palim pressed lo^eiher recite:

I prostrate and go for refuge to the Gurus and Three Precious Jewels, Please bless mv mental continuum.

Due lo reciliiig this:

The objects of refuge before me melt into the form of white, red, and dark blue rays of light. These dissolve into me and

I receive their blessings of body, speech, and mind.

Instantaneous self-generation

In an instant I become Venerable Vajrayygini.

Blessing the inner offering

Purify the inner offering either with the mantra emamning from

tite four mouths or with the pUoiving: OM KHA,\'DAKOHI HUM HUM ['HAT OM SOBHAWA SHUDDHA SARVVA DHARMA SOBHAWA SHUDDHO HAM Everything becomes emptiness.

From the state of emptiness, from YAM comes wind, from RAM comes fire, from AH a grate of three human heads. Upon this from AH appears a broad and expansive skullcup. Inside from OVl, KHAM, AM, TRAM, HUM come the five nectars; from LAM, MAM, PAM, TAM, BAM come the five meats, each marked bv these letters. The vvind blows, the fire blazes, and the substances inside the skuliciip melt. Above them from HUM there arises a white, upside-down khatanga which falls into the skullciip and melts whereby the substances take on the colour of niercurw Above them three rows ot vowels and consonants, staiuling one above the other, transform into OM AH HUM. From these, light ravs draw the nectar of exalted

270 VAIRAVOGINI SELF-CENERATIOM SADHANA wisiiom from the hearts of all the Tathagatas. Heroes, anti Yopinif of the ten directions. When this ip iiddcd Ihe contOEits increase and become vast, OM AH HUM (3\)

Blessing the outer offerings

Now bless the lim lentcr^, flou'ers, uieeiise, li<^litf, perfume, food, ami music. OM KHAN'DAROHl HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA S0I3HAWA SHUDDHO HAM Everslhing becomes emptiness.

From the state of emptiness, from KAM come skullcup vessels inside which from HUM come offering substances. By nature emptiness, they have the aspect of the individual offering substances and function as obiects of enjoyment of the six senses to bestow special, uncontaminated bliss, OM AHRGHAM AH HUM OM PADAM AH HUM OM VAJRA PUPE AH HUM OM VAJRA DHLI'E AH HUM OM \'A|RA DIW'E AH HUM OM VAJRA GAXDHE AH HUM OM VAJRA \EVVIDE AH HUM OM VAJRA SHAPTA AH HUM

Meditation and recitation of Vajrasattva

On my crown, on a lotus and moon scat, sit Vajrasattva Father and fviother embrdcing each other. They have white-coloured bodies, one face, and two hands, and hold vajra and bell and curved knife and skullcup. The Father is adorned with six mudras. the Mother with five. They sit in the vajra and lotus postures. On a moon in his heart is a HUM encircled by the GUIDE TO DAKINl LAND mantra rosar\-. From tliis a stream of white nectar descends, cleansing all sickness, spirits, negativities, and obstructions, OM VAJRA HHRUKA SAMAYA, MANX' PALAVA, HERUKA TENO PATITA, DRIDHO ME BHAVVA, SUTO KAYO ME BHAVVA, 5LTO KAYO ME BHAVVA, ANURAKTO ME BHAWA, SAKVVA SIDDHI ME PRAYATZA, SARVVA KARMA SUTZA ME, TZITAM SHRIVAM KURU HL'M, HA HA HA HA HO BHAGAVVAN,', VAJRA HERUKA MA ME ML'NTSA, HERUKA BHAVVA, MAHA SAMAYA SATTO AH HUM PHAT

Recile Ihe mantm tuvnty-oiif iiims and then con template:

Vajrasattva Father and Mother dissolve into me and my three doors become inseparable from the body, speech, and mind ot Vajrasattva,

THE YOGA OF THE GURU

Visualization

In the space before me arising from the appearance of the exalted wisdom of non-dnal puritv and clarity is a celestial mansion which is siiikire with tour doorways, ornaments, and archways, and coiiipk'le with all the essenhal features. In the centre, on a jewelled throne supported by eight great lions, on a seat of a lotus ot various colours, a sun, and a moon, sits mv kind rout Guru in the aspect of Buiidha Vajradharma. He has a red-coloured body, one face, and two hands which are crossed at his heart and hold a vajra and bell. His hair is hed up in a topknot and he sits witli his legs crossed in the vajra posture. He assumes the form of a sivteen-vear-old in the prime ot his youth, adorned with silks and all the bone and jewelled ornaments.

Beginning in front of him and circling counter-clockwise are all the lineage Gurus Ironi Buddha Vajradhara to ni\' root Guru, They ,>re in the Oiipecl of Hero V.ijr.idharma with red-coli>ured bodies, one face, and Iwo hands. Their right hands play dam.irus whicli reverberate with the sound of bliss and VAJRAYOGINI SELF-GENERATION SAL»)1AN]A emptiness. Their left hands hold M their hearts skullcups filled with nectar and their lefl elbows hold khataiij^.is. They sit unth their legs crossed in the vajra posture. In the prime of their vouth, they are adorned with six bone oriiamerits. The Principal and all of his relinue ha\e at their foreheads OM, at their throats AH, and at their hearts HL'M. From the HUM at their hearts light rays radiate and invite from their natural abodes the Gurus, Yidanis, hosts of mandala Deities, .ind the assembly of Buddhas, Bodhisaltvas, Heroes, Dakinis, Dharmapalas. and Protectors.

OM \AJRA SAMADZA DZA HUM BAM HO

Each becomes a nature which is the synthesis of all objects of refuge.

Prostration

Wilh i/oiir pnbns pressed together recite:

Vajra Holder, my jewel-like Guru,

Through whose kindness I can accomplish The state of great bliss in an instant,

Al your lotus feet humbly I bow.

Outer offerings

Offering goddesses emanate from my heart and perform the offerings,

OM AHRGHAM PARTITZA SOHA OM PADAM PARTITZA SOHA OM VAJRA PUPE AH HUM SOHA OM VA|RA DHUPE AH HUM SOHA OM VAIRA DIWE AH HUM SOHA OM VAJRA GAMDHE AH HUM SOHA OM VAIRA NEWIDE AH HUM SOHA OM VAIRA SHAPTA AH HUM SOHA

273 (,UIl)h ro DAKINJ (,ANI)

OM AH VAIRA ADARbhffc HUM OM AH VAJRA WIN! HUM OM AH VAJKA GANDHE EiUM OM AH VAJRA RASE HUM OM AH VAIRA PARSHE HUM OM AH VAJRA DHARME HUM

Inner offering

OM GURU VAIRA DHARMA SAPARIWARA OM AH HUM

Secret offering

Conlempialf that innumerable hmwledge-goddesses such as

Pemachdii einanaie from \/our heart and assume the form of Vajrat/ogiiii. Then Guru Father mid Mother embraee and aic

perz'iided by an uncoil Iammaied bliss.

And I offer most attractive illusory mudras, A host of messengers born from places, born from mantra, and spontaneously-born. With slender bodies, skilled in the sixty-four arts of love. And possessing the splendour of vouthfui beauty.

Suchness offering

Remember that the three circks of the offering are indivisible bliss

and cfrif/i'ii'jj.

I offer vou the supreme, ultimate bodhichitta, A great, e\dltcd wisdom of spontaneous bliss free from obstructions. Inseparable from the nature oi all phenomena, the sphere of freedom from elaboration. Effortless, and beyond words, thoughts, and expressions. VAIRAYOGINI SELF-GENERATION SADHAIsfA

Offering our spiritual practice

1 go for refuge to the Three Jewels And confess individually all negative actions.

1 rejoice in the virtues of migrating heings And hold with my mind a Buddha's enlightenment,

I go for refuge until 1 am enlightened To Buddha, Dliarma. and the Supreme Assembly, And to accomplish the aims of myself and others

1 shall generate the mind of enlightenment.

Having generated the mind of supreme enlightenment,

I shall invite all sentient beings to he m\- gLiests And engage in the pleasing, supreme practices of enlightenment.

May 1 attain Buddhahuod to benefit migrators. CVIDt TO DAKINI L*^JD

Kusali tsog offering

rang sem kha cho wang mo teb sor Isam chi wo nS ton tsa wai la ma dang zhiil jor dza ching lar yang chir ton te rang jung mi goi gye bu sum gyi teng lu po nying p.ii to pa kog na ksl de nang )hag ma sh.i trag rij pa nam tub te pung la clian cher zig p.i yi jang tog bar jii dii tsii gya isor gyur OM AH HUM HA HO HRIII (3\)

rang-gi nving-ga-nii iha-mo Id-pa log-pa pag-iu-me-pa Irii-te. dii-tsi-na to-pa iiim-lum chii-te driin-nam-la piii-wii lag dor-jei o-zer-gyi bu-gCi drang-te sol-war-gyur

ku 7-hii dag nyi tsa wai la ma la dam dza dij Isi biil lo nye gyur chig OM AH HUM (7\)

ngo drub jung na g\ ij pal la ma la dam dzii du tsi biil lo nye gyur chig CIM AH HUM

la ma yi dam chog sum sung tsog la dam dza di: tsi bijl In nve gvur chig OM AH HUM

nyug mar nS pai na zhi drong dag la dam d^a dii Isi biil lo tong drog •.{£6 OM AH HUM VAIRAVOCIM SELF-GENERATION SADHANA

Kusali tsog offering

My own mind, the powerful Lady of D.ikini Land, the size of only a thumb, leaves through the crown ot my head ami comes face to tace with mv roof Guru. Once aj;ain 1 return and, slicing the skull from my old body, place il upon a grale lit three human heads which has arisen instantanoousiy, 1 chop up the rest o! my flesh, blood, and bones and heap it inside. By staring with wide open eyes I pvirity, transform, and increase i( into an ocean ot neclar. OM AH MUM HA HO HRIH (3\)

Innumerable offering goddesses holdmg skulicups emanate from my heart. With the skulicups Ihey scoop up nectar and offer it to the guests who partake bv drawing it throu[;h Iheir tongues which are straws of vajra-lighl.

I offer this nectar of commitment substance To my root Guru, the nature of the four [Buddha] bodies; May you be pleased. OM AH HUM (7x)

I offer this nectar of commitment substance To the lineage Gurus, the source of attainments; May you be pleased, OKt AH HUM

I offer this nectar of commitment substance To the assemblv of Curu^, "Vidams, Three Jewels, and Protectors; May you be pleased. OM AH HUM

I offer this nectar of commitmeni substance To the guardians who reside in the local places and in the regions; May you assist me. OM AH HUM GUIDE TO DAKINl LAM) rig drug bar doi seir chiin tam cha la dam dzA dii tsi biil \o driil ^yiir chig OM AH HUM pkil wa dron kiin zag me de wa tsini sem chan nam kyang drib dral cho ku tob cht) pai khor sum ma sam jo da kyi de long nyi su me pai ngo wor gyur

Mandala offerings

OM VAJRA BHUMI AH HUM wang-chen ser-gyi sa-zhi, OM VAJRA REKHE AH HUM chi-chag ri-kiir vug-gi kor-vvai ii-su ri-gyal-pi? ri-rab, shar lii-pag-po, Iho .i^am-bu-ling, nub ba-lang-chfi, jang dra-mi-nyan, lij dang lii-pag, nga-yab dang nga-yab-zhan, yy-dan dang lani-chog-dro, dra-mi-nvan dang dra-mi-nvan-gyi-da, rin-po-chei ri-wo. pag-sam-gvi-shing, do-)oi-wa, ma-mo-pai lo-tog, khor-lo rin-po-che, nor-bu rin-po-che, Isiin-mo rin-po-che, lon-po rin-po-chf, lang-po rin-po-che. ta-chog riti-po-clie, mag-pon rin-po-che, ter-chen-poi bum-pa, geg-ma, treng-wa-ma, lu-ma, gar-ma, me-tog-ma, dug-pii-ma, nang-sal-ma, dri-chab-ma, nyi-ma, da-wa, rin-po-chei dug. .

VAJRAYOGIM SELF-CENERAT^O^J SADHASJA

I offer this nectar of commitment subst^mre To all sentient beings in the si\ realms au<\ thf niiormedi.iie state; May you be freed OM AH HUM

Through this offering all the quests are Siilialed with ,in uncoil tdniinaled bliss

And the sentient beings atl.iiii the Truth Body triv from obstructions. The three circles of the offering are the nature of non-dual bliss and emptiness, Bevond words, thoughts, and expressions.

Mandala offerings

OM VAJRA BHUMI AH HUM Great and powerful golden ground, OM V.4JRA REKHF AH HUM At the edge the iron fence stands around the outer circle. In the centre Mount Meru the king of mountains, Around which ore four continents: In the east, Puivavideha, in the south, Jambudipa. In the west, Aparagodaniya, in the north, Uttarakuru. Each has two sub-continents: Deha and Videha, Tsamara and Abatsamara, Satha and Uttaramantrina, Kurava and Kaurava, The mountain of jewels, the wish-granting tree. The wish-granting cow, and the harvest unsown. The precious wheel, the precious jewel. The precious tiueen, the precious minister. The precious elephant, the precious supreme horse, The precious general, and the great treasure vase. The goddess of beauty, the goddess of gariands. The goddess of music, the goddess of dance. The goddess of flowers, the goddess of incense. The goddess of light, and the goddess of scent. The sun and the moon, the precious umbrella.

279 GUIDE TO DAKINI LAND

chog-lji nam-par ^v?il-wai f;yiil-tSc^n,

ii-sii Ihj-djng-mi pal-jiir p(jn-sutn-tsog-pa ma-tsang-iva me-pa, tsang-zhiiig vi-du-ong-wa iJi-dag drin-chan Isa-wa dang gvii-par, cha-pai pal-dan la-ma dam-pa nam-la biil-ivar-gvio, tug-je dro-wai dDn-du zhe-su-s6l zhe-na jin-gyi-lab-(u-sol

de long Ihan chig kye pai ye she kyi zung nam pung kham kye che la Jung wai ri ling rin cKen ter bum nyi dar cha kvab gijn tug jei ter la biil war gvi dag %i chag dang mong sum kve wai viil dra nven bar sum lij dang long cho cha pang pa me par but gvi leg zhe na dug sum rang sar drol war jin gvi lob IDAM GURU RATNA MANDALAKAM NIRYATAYAMI VAIRAVOG1NI SELF-GENERATION SADHANA

The banner of victory in every direction. In the centre all tre.isuros of both gods ,ind men. An excellent collection with nothint; lell out.

I offer this to you my kind root Guru and linecigv Gurus, To all of you sacred and glorious Ciirut:; Please accept with compassion for migrating beings, And having accepted please grant us your blessings.

Treasure of Compassion, my Refuge and Protector,

1 offer vou the mountain, continents, precious objects, treasure vase, sun, and moon. Which have arisen from my aggregates, sources, and elements As aspects of the exalted wisdom ot spontaneous bliss and emptiness.

1 offer without anv sense of loss The objects that give rise to my attachment, hatred, and confusion, Mv friends, enemies, and strangers, our bodies and enjoyments; ' Please accept these and bless me to be released directly from the three poisons.

IDAM GURU R.'vTNA MAMDALAKAM NIRYATAYAMJ Hi-iv Vnjnhthiinnti VA1RA10CIMI SELF-GEMERAT10N SAOHANA

Requesting the lineage Gurus

Vajradharma, Lord of the lamily of tlic ocean of CoiKiiierois, Vajravo^ini, supreme Mother of the Conijiierors, Xaropa, powerful Son of the Coin]iierors,

I request vou, please bestow the spontaneously-born evalled wisdom. ramtingpa, holder of the evpl.inations of the great secrets for disciples,

Sherab Tseg. vou are a treasure of all the precious secrets, Malgyur Lotsawa, lord of the ocean of Secrel Mantra,

I request you, please bestow the spontaneously -born exalted wisdom.

Great Sakya Lama, you are powerful Vajradhara, Venerable Sonam Tsemo, supreme vajra son, Dragpa Gvaltsiin, crown ornament of [be vajra-holders,

1 request vou, please bestow the spontaneouslv-born exalted wisdom.

Great Sakva Pandita, master scholar uf the land of the snows.

Drogiin Chogval Pagpa, crown ornament of alt benigs of the three grounds, Shangton Choje, holder of the Sakya doctrine,

I request vou, please bestow the spontaneouslv-born exalted wisdom,

Nasa Dragpugpa, powerful accomplished one, Sijnam Gvaltsan, navigator of scholars and supremely accomplished ones, Yarlungpa, lord of the whispered lineage of the family of accomplished ones,

I request vou, please bestow the spontaneously-born exalted wisdom,

Gyalwa Chog, refuge and protector of all migrators, both myself and others, Jamyang Namka, vou are a great bemg, Lodro Gyaltsan, great being and lord of the Dharma, ,

CUIDH TO OAKFNI LAND

1 request vou, pleasi? buslow [he ^pontant'cu sly-born exalted

Jetsiin Doringpa, you arc unuqudlled in kindness, Tenzin Losal, vou have practised in accordance with the (Guru'sj words, Kyentse, the expounder of the great, secret lineage of words,

1 request yciu, please bestow the spontaneously -bom exalted wisdom.

Labsum Gvaltsan, holder o( the mantra families, Glorious Wangchug Rabtan, all-pervading lord of the hundred families, Jetsun Kangj-urpa, principal of the families,

I request you, please bestow the spontaneously-born exalted wisdom.

Shaluvva, all-per\ading lord of the ocean of mandalas,

Kyenrabjc, principal of ail the mandalas, Morchenpa, kird of thf circle of mandalas,

I request you, please bestow the spontaneously -born exalted wisdom.

Nasarpa, navigator of the ocean of whispered lineages, Losal Phuntsog, lord of the whispered lineages, Tenzin Trinlay, scholar who furthered the whispered hneages,

I request you, please bestow the spontaneously-bom exalted wisdom

Kangyurpa, all-pervading lord upholding the Ganden doctrine, Ganden Dargyay, friend of migrators in degenerate times, Dharmabhadra. holder of the Ganden tradition.

1 request you, please bestow the spontaneously-born exalted wisdom.

Losang Chopel, lord of llie Sutras and Tantras, You have completed the essence of the paths of all the Sutras and Tantras. Jigme Wangpo, scholar who furthered the Sutras and Tantras,

1 request you. please bestow the sponlaneously-born exalted wisdom.

284 VAJRAVOGINI SELF-GENERA TIOM SADHANA

Dechen Nyitigpo, you have the blessings of Naropa To explain perfectly in acconlance with Naropa The essence of the excellent ripening ^inil liber.itini; paths of the Nam Dakini,

I request you, please bestow the sponianeouslv-born exalted wisdom.

Losang Yeshe, Vajradhara, You are a treasury of instructions on the ripening and liberating [paths] of the Vajra Queen, The supreme, i]uick path for attaining the vajra stale,

I request you, please bestow the spontaneously-born exalted wisdom.

Mv kind root Guru, Vajradharma,

You are the embodiment of all the Conquerors

Who grant the blessings of all Buddhas' speech,

I request you, please bestow the spontaneously-born exalted wisdom.

Please bless me so that through the force of meditation On the Dakini yoga of the profound generation stage. And the central channel yoga of the completion stage,

I mav generate the exalted wisdom of spontaneous great bliss and attain the enlightened Dakini state.

Receiving the blessings of Ihe four empowerments

I request vou O Guru incorporating all objects of refuge. Please grant me your blessings. Please grant me the four empowerments completely, And bestow on me. please, the state of the four bodies. (3x)

Contemptale that cis a result of your rrijiit'sls;

White light rays and nectars radiate from the OM at the forehead of my Guru. They dissolve into my forehead, puiifyiiig the negiitivities and obstructions of my body. GUIDE TO DAKINl LAND

I receive the vase empowerment, and the blessings of my Guru's body enter my body.

Red light rays and nectars radiate from the AH at the throat of my Guru, They dissolve into my throat, purifying the negativihes and obstructions of my speech.

I receive the secret empowerment, and the blessings ot my Guru's speech enter my speech.

Blue light ravs and nectars radiate from the HUM at the heart of my Guru, They dissolve into my heart, purifying the negativities and obstructions of my mind

I receive the wisdom-mudra empowerment, and the blessings of my Guru's mind enter my mind.

White, red, and blue light rays and nectars radiate from the letters at my Guru's three places, Thcv dissolve into mv three places, purifying the negativities and obstructions of my body, speech, and mind,

I receive the fourth empou'ermenl, the precious word empowerment, and the blessings of mv Guru's body, speech and mind enter m\ bodv, speech and mind.

Brief request

I reijuest vou mv precHoiis Guru, the essence of all Buddhas of the three times, please bless my mental continuum. (3\)

Absorbing the Gurus

Rei|uesti>d in tliis w,n. the eucirclinj; lineage Gurus dissolve into nn root Gum in the centre, Mv root Guru loo, out of affection for me, melts into the form of red light and, entering through the crkuvn of mv head, mixes inseparabiv with my mind in the aspect of a red letter B.'XM at my heart. VAIRAVOGINI SELF-GENERATION SAUHANA

THE YOGA OF SELF-GEMERATION

Bringing death into the path of the Truth Body

Tins very letter BAM expands and spreads to Ihe ends of space whereby all worlds and iheir beinps become the nature of bliss and emptiness. Once apain, contr.icting pradniillv from the edges, il becomes an extremely minute letler BAM which dissolves in stapes from the bottom up into the nada. Then even the iiada disappears and becomes the Truth Body of inseparable bliss and emptiness. OM SHL'NVATA GYANA \*AIRA SOBHAWA AMAKO HAM

Bringing Ihe intermediate stale into the path of the Enjoyment Body

From the state of emptiness where all appearance has gathered like this there appears a red letter BAM standing upright in space, in essence an aspect of m\ own mind, the exalted wisdom of non-dual bliss and emptiness.

Bringing rebirth into the path of the Emanation Body

From the state of emptiness, from EH EH comes a red phenomena-source, a double tetrahedron. Inside from AH comes a moon mandala, vvhite with a shade ot red. Upon this circling counter-clockwise rests the mantra OM OM OM SARWA RUDDHA DAKIMYF \'A1RA WARXAVIVF VAJRA BEROTZAMVE HUM HUM HUM THAT THAT PHAT SOHA.

I, the letter BAM in space, see the moon and, motivated to take rebirth m its centre, enter the centre of the moon.

Light rays radiate from the moon, letter BAM, and mantra

r05ary making all worlds and beings of samsar.i and nirvana into the nature of Venerable Vajrayogini. These gather back and dissolve into the letter BAM and mantra rosary which change completely mto the supported and supporting mandala, fully and all at once. Vnjra^iigivi .

VAJRAYOGINI SELF-GENERATION SADHA\A

Checking meditation on Ihe mandala and Ihe beings within it

Furthermore, there is the wijrii j^roiind, tenco, tent, ,ind canofv, outside of which .i mass ot iive-eiiloLired fires blaze, swirling counter-clockwise. Insiiie these is the circle of the eight great charnei grounds, (he Feroiiinis One .iiid ^o forth. In the centre of these is a red |.'henomena- source, a double tetrahedron, with its broad neck facing upwards and its fine tip pointing downwards. Except for the front and back, each ot the other four corners is marked by a pink jov swirl whirling cou n t er-cl oc k w i se

Inside the phenomena-source, in the centre of an eif>ht- petalled lotus of various colours, is a sun mandal.-i. Upon this

I arise in the form of Venerable Vajravogini. Mv outstretched right leg treads on the breast of red Kalarati. VIv bent left leg treads on the head ot black Bhairavva, which is bent backwards. 1 have a red-coloured bodv which shines with a brilliance like that of the fire of the aeon. I have one face, two hands, and three eves looking towards the Pure Land of the Dakinis, Mv right hand, oiitstrctchecl and pointing downwards, holds a cur\'ed knife marked with a xajra. My left holds up a skullcup filled with blood which I partake of with my upturned mouth. My left shoulder holds a khatanga marked with a vajra from which hang a damaru, bell, and tnple banner. My black hair hanging straight covers my back down to my waist. In llie prime of my youth, my desirous breasts ate full and 1 show the manner of generating bliss.

My head is adorned with five human skulls and I wear a

necklace of fifty human skulls. Naked, I am adorned with five nrndras and stand in the centre of a blazing fire of exalted wisdom.

THE YOGA OF PURIFYING MIGRATORS

At mv heart inside a red phenomena-source, a double tetrahedron, is a moon mandala. In the centre of this is a CULDE TO DAKI^il LAND

letter HAM encircled by a mantra rosan'. From these light rays rjdi.iti;, leavinj? throuj^h lh

THE YOGA OF BEING BLESSED BY THE HEROES AN'D HEROINES

Meditation on the body niandala

At my heart, in the centre of a phenomena-source and moon

seat, IS a letter BAM which is the nature of the four elements.

By splithng it changes into the four letters VA, RA, LA, U'A which are the seeds of the four elements. They are the nature of tho heart channel petals of the fciur directions such as the Desirous One. These transform starting from the left into Lama, Khand.irohi, Rupini, and Dakini. In tlie centre, the crescent moon, drop, and iitida of the letter B..\M, whose nature is the union of m\ ver\ subtle red and white drops, transform into Venerable Vajrayogini.

Outside these in sec]iience are the channels such as the Unchanging One of the twentv-fcmr places of the bodv, such as the hairline and crown, ami the twenty-four elements from which come the nails, teeth, anci so forth. These channels and elements, which are bv nature inseparable, become the nature of the tiventy-lour letters of the mantra, OM OM and so forth, circling ciiunlei-clLiclMviê from the cast. These transform Into the ciglit Heroines of the heiirt family: I'artzandi, T/ândriakiya, Parbhaivativa, Mahanasa, Biramîliva, Karwariya, Lamkeshoriya, and nrumat;!ava; the eight

Heroines of the speech family; Aiiawati\ a, Mahabhairawi,

B.i\ubc(;a, S^lrabh.lkl^ .1, Shamadewi, ^uMatre, 1 lavakarna, and Khaganaii.i; and the eight Heroines of the bod\ family: T/atrabega, khandarohi. Shaundini. Tzatiawarmini, Subira, Mahabala. Tzalrawartini, and Mahabire. These are the actual "togiriis wlto art' non-dual with the Heroes of the twentv-four VAJRAVOGIM SELF-GE\ERAT[OSI SAOILANA external places such as Puliiam.ilnya, The clifliiiu'ls iind elements of the i?ii;lit iloois siicli as tho hkhiHi, bv n.Uurc inseparable from the eight letters 1 (UM HUM ,ind so loilh, transform intii Kakase, Ukikaso, Siionaso, Slmkaraso, Yaraadhathi, Yamadiiti, Yamaiianfttrini, and Yamaniat.ini. They all have the budily form of tlie Venerable Lady, complele with ornaments and details.

Absorbing the wisdom beings and mixing the three messengers

Pcrfonii Ihc Nnzii}^ mtidin oiui ra'iU': PHAIM Light rays radiate from the letter BAM at my heart and, leaving from between my eyebrows, go to the ten directions. They invite all Iho Talhagatas, Heroes, and Yoginis uf the ten directions in the aspect of Vajrayogini. DZA HUM BAM HO

Till' n'isdom beings urc summoned, i/issii/i'i', ivimuii fivni, and

nrc dcligl'led . .Viiu' 7i'/(/i llic loluf-tiiniiiif; i)jiuii;i fiilhiivi! b\/ Ihc embracing iniidrn. recite: OM YOGA SHUnnHA SARWA DHARMA YOGA SHUDDHO HAM

1 am the nature of the yoga of the complete purity of all phenomena.

Ciiuteinplflte divine pride

Putting on the armour

At places in mv badv arise moon mandalas upon which, at m\ navel, is red OM B.'^M, Vajravarahi; at my heart blue HAM YOM, Yamani; al my throat white HRIM MOM, Mohani; at my forehead yellow HRlM HRIM, Sachalani; at my crown green HUM HUM. Samtrasani; at all my limbs smoke-coloured I'f lAT PHAT. essence of Chandika. Dorje Slmgdiiii VAJRAVOGINI SELF-CENERAT10:v SAUHAMA

Granting empowerment and adorning Ihe ctown

PHAIM Light ravs radiate from the lettt'i BAM at nn' hivirl and in\ile tlie empowering Deities, the supported and supporting mandala of Glorious Cliakrasamvara,

O, all you Talliagatas, please grant the empowermenl.

Requested in this way, the eight Goddesses of the doorways drive awav hindrances, the Heroes recite auspicious verses, the Heroines sing vajra songs, and the Rupavajras and so forth make offerings. The Principal mentally resolves lo grant the empowerment and the lour Mothers together with Varahi, holding jewelled vases filled with the five nectars, confer the empowerment through the crown of my head.

'Just as all the Tathagatas granted ablution At the moment of |Buddha's| bjrlh. Likewise do we noiv grant ablution With the pure water of the gods. OM SARWA TATHAGATA ABHIKEKATA SAMAYA SHRIVE HUM'

Saying this, they grant the empowerment. My whole body is filled, all stains are purified, and the excess water remaining on my crown changes into Vairochana-I leruka, together with the Mother, who adorn my crown.

Offerings lo the self-generation

If you are doing self-gencrtituni in coiijiiiictk'ii with self-inifiiiliim

it is tiecessaiy lo bless the outer offerings at this point.

Offering goddesses emanate from my heart and perform the offerings. GUIDE TO DAKINE LAND

Outer offerings

OM AURGHAM PART1TZA SOHA OM PADAM PARTITZA SOHA OM VAIRA PUPE AH HUM SOHA OM VAIRA DHUPE AH HUM SOHA OM VAJRA DIWE AH HUM SOHA OM VAJRA GANDHE AH HUM SOHA OM VAIRA NEWIDE AH HUM SOHA OM VAIRA SHAPTA AH HUM SOHA OM AH VA|RA ADARSHE HUM OM AH VA]RA VVINI HUM

OM AI i VAJRA GANDHE I lUM OM AH VAJRA RASE HUM OM AH VAJRA PARSHF HUM OM AH VAIRA DHARME HUM

Inner offering

CM OM OM SARWA BUDDHA DAKINIYE VAJRA VVARNAN'IYE VAIRA BEROTZAXIYF HUM HUM HUM PHAT PHAT PHAT SOHA OM AH HUM

Secret and suchness offerings

III onivr f(i perfvnii the secret iiiid fiuchiicss offering!' cither imagine:

I, Vajravogini, stand in uniun with Chakrasamvara, who has trnnsfornifd from mv khiit.inga, and generate spontaneous bliss and emptiness,

or, inm^iiic llinl as Vnjrnyogi'ii i/oii Iransfoi'nj into Hciikn :iiiil with liivinc pride pertonii the secret and siidiftts? offerings thus:

With the clariH' of Vajravogini I give up my breasts and develop a penis. In the perfect place in the centre of my vagina the two walls transform into two bell-like testicles and VATRAVOGINI SELH-GENERATIO\ SADII-\SA

Ihe slameii into tlie (.^eiiis itselt. Thus I t.ike on llu' tmni ot Greitt lov llerukd logether ivilln (lit SetiL't Mollifi Wiir.iviigini who is by nature the sycithesis of all Dakiiiis.

From the spheru of thi" unobse[\vit>ilitv of Ihi" secu'l flico iit tho F.ithcr. Irom a white liL'M there arisi-s a while, hv.- proiiged vajra, and trom a red BA there arise? a red jewel ^vith a yellow BA marking its Up.

From the sphere of the uiiobservaliility of the secret pl.icc of the Mother, from an .\)^. there arises a red, thrue-petailed lotus, and from a while D.-\ there arises a white stamen, sif;nifving white bodliiehilta, ivitli a \elknv [^A markhii; its hp.

OM SHRI MAHA SUKHA VAIRA HF HE KU T^U KAM AH HUM HUM PHAT SOHA

Through Father and Mother being absorbed in union, the bodhichilta melts. When from mv crown it reaches mv throat

|I evperienoe] jov. When from mv throat it reaches mv heart

[I eKperience] supreme jov. When from my heart it reaches

mv navel [I e\perience| extraordinary joy. When from my

navel it reaches the tip ot my jewel 1 generate a spontaneous

exalted wisdom wherebv I remain absorbed in the concentration of inseparable bliss and emptiness. Thus, through this bliss inseparably joined with emptiness remaining jn single-pointed absorption on the suchness that is the emptiness of inherent existence of the three circles of

the offering, I delight in the secret and suchness offerings.

r(j(?ji coiilc'iiplate:

Once again I become Venerable Vajrayugini.

The eight lines of praise to the Mother

OM NAMO BHAG.AWATl VA|RA VARAHl BAM HUM HUM FHAT OM NAMO ARVA APARADZITE TRE LOKYA MATI BIYF SHORI HUM HUM PHAT

295 GUIDE TO DAK1N[ LAr^D

OM NJAMA SARWA BUTA BHAYA VVAHl MAHA VAJRE HUM

[ [UM THAT OM NJAMO VAJRA SANI ADZITE APARADZITE WASHAM KARANiTRA HUM HUM PHAT OM NAMO BHRAMANI SHOKANI ROKANl KROTE KARALENl HUM HUM PHAT OM NAMA DRASANI MARy\Nl PRABViE DAMI PARADZAYE HUM HUM PHAT OM NAMO B1D7AYE DZAMBHANl TAMBHANl MOHANl HUM HUM PHAT OM NAMO VAJRA VARAHI MAHA YOGINT KAME SHORI KHAGE HUM HUM PHAT

THE YOGA OF VERBAL AND MENTAL RECITATIOX'

Verbal recitation

At mv heart inside a red phenomena-source, a double tetrahedron, in the centre of a moon mandiila, is a letter BAM encircled by a red-coloured manlra ros.iry circling counter- clockwise. From these, immeasurable ravs of red light radiate.

Thev cleanse the negativities and otistructions of all sentient boings and make offerings to all the Buddh.is. All the povser

and force of their blessings is invoked in the form of ravs of red light which dissolve into the letter B.AM and mantra rosary, blessing mv mental coiitiniiimi. OM OM OM SARWA BUDDHA DAKIMIYE VAJRA IVARNANIYE VAJRA BEROTZANIYE HUM HUM HUM PHAT THAT PHAT SOHA

Raitc III lai^l lis niiinu iniuilriif ijs uon hiivc pnmiisc'tt to.

Mental recitation

J. Sit ill /'ic scmirt'W fiiis/KCi' iiiiii bring tlic pliCKomcm-foiii'ce,

jijiiiiH, i7iii/ iiMiilni /('ifiTs from Ihc hairt liowi to the sfcrcl place

}l ui'ii ivniil lo ^t'liciatc /'/(.^s, or lo Ihc noivl if i/oit iciinl lo VATRAVOCINI !ifil F-CKMERATION SiADTiiNA

gciwnitc (I iioii-iviitvi'liuil iiiiini, niui t-iidi'f<- tliciii -.citl! Ihc

winds. Af U iiifrhillu roiiJ/iii; Ihc i)iiii!tr\> rofiini. irliiili i? r/iv-

iiiig C0!iiili'r-i'!i'ck;fifc, colhrt lu^t three, five, or frvcn reciln-

(iivis. Thai, lohilc holtiin}; iiour brculh, hen-: i/oiir miiui hjj Ihi- pink joy =wirh spiiniiuf; coiiiilrr-dockifiic in the four eonierf of

Ihc phciioiiieiui-foiiree other lhm> the front and Ihe I'liik. nnd

cifixiiilhi O't llie itiitio ol Ihc O.-lAf j'l IIk ec'ilre whicli i> alviil

to blaze.

2. The red joif ^icirl iit Ihc uypcr lip of llic ccntnil l-IiiiiiiicI mnl

Ihc while ;i>v fU'i'l (U '''<' /i>;i'i-i' lip, each the size ofonhi a ^rain

of bmki/, trni-cl to the licirf wiiile sf'i>J»i'i,\;/i(n('i(s/i/ counter- clockicisc. At the heiirl. tliei/ mix and •^radiialiy diminish into emptiness. Place i/onr mind in absorption on bliff and emptiness.

THE YOGA OF INCONCEIVABILITY

From the letter BAM and the mantra roi^ary at my heart, light ravs radiate and por\acie all three realms. The formlL'SS realm dissolves into the upper part of my body in the aspecl of rays of blue light. The form realm dissolves into the middle part of my bodv in the aspect of rays of red light. The desire realm dissoK es mto the lower part of my body in the aspect of rays

of white light. I, in turn, gradually melt into light from below and above and dissolve into the phenomena- source. That dissolves into the moon. That dissolves into the thirty-two Yoginis, They dissolve into the four Yoginis, and they dissolve into the Principal Lady of the body mandala. The Principal Lady, in turn, gradually melts into light from below and above and dissolves into the phenomen a- source. That dissolves into the moon. That dissolves into the mantra rosarv'. That dissolves mto the letter BAM, That dissolves into the head of the BAM, That dissolves into the crescent moon. That dissolves into the drop. That dissolves into the nada, and that, becoming smaller and smaller, dissolves into clear light emptiness. CUJDE rO DAKlNt LAMD

THE YOGA OF DAILY ACTIONS

From the state of emptiness in an instant I become Venerable Vajravogini. At places in mv bodv arise moon mandalas upon which, at mv na\el, is red 0^! BAM, Vajravarahi; at my heart blue HAM YOM, Yamani; at my throat white HRIM MOM, Mohani; at my forehead yellow HRIM fiRIM. Sachalani; at my crowr green HUM HL'M, Samtrasani; at all my limbs t.moke- coloured PHAT PHAT, essence of Chandika.

In order la prolect Ihe mmii direction!' and hitcrmediaie directkms

recile twice: OM SUMBHANl SUMBHA HUM HUM PHAT OM GRIHAXA GRIHANA HUM HUM PHAT OM GRIHANA PAYA GRIHANA PAYA HUM HUM PHAT OM AN'AYA HO BHAGAWAN VA|RA HUM HUVl PHAT

The yoga of the tcrmas

Bel up offerings and tornms, in the fniditional manner and then purify tliem in the foUowing way:

Blessing the offerings

DM KHANT)AROHl HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA SOBHAVVA SHUDDHO HAM Ever^'thing becomes emptiness.

From the state of emptiness, from KAM come skullcup vessels inside which from HUM come offering substances. By nature emptiness, they have the aspect of the individual offering substances and function as objects of enjovment of the six senses to bestow special, uncontaminaled bliss. OM ahrgham ah hum DM PADAM AH HUM OM VAJRA PUPE AH HUM VATRAYOCINI StLF-GEMEBATION SADHANA

OM \AIRA DHLTE AH HUM OM\'AIRA ALOKE AH HUM OM \'A1RA C.AKDHE AH HL'M OM VAIRA NEWIDE AH HL'M OM VAJRA SHAPTA AH HUM

Blessing the tormas

OM KHAXDAROHI HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA S06HAWA SHUDDHO HAM Everything becomes emptiness.

From the state ot emptiness from YAM comes wind, frtrn RAM comes fire, from AH a grate of three human heads. Upon this from A}1 appears a broad and expansive skullcup. inside from OM, KHAM, AM, TRAM, HUM come the five nectars: from LAM, MAM, PAM, TAM, BAM come the five meats, each marked by these letters. The wind blows, Ihe fire blazes, and the substances inside the skullcup melt. Above them from

HUM there arises a white, upside-down khatanga which falls mto the skullcup and melts whereby the substances take on the colour of mercurv. Above them three rows of vowels and consonants, standing one above the oilier, transform into OM AH HUM. From these, light rays draw the nectar of exalted wisdom from the hearts of all the Tathagatas, Heroes, and Yoginis of the ten directions. When this is added the contents increase and become vast. OM AH HUM (3s)

Inviting the guests of the tormas

PHAIM Light rays radiate from the letter BAM at my heart and invite Venerable Vajrayogini surrounded by the assembly of Gurus, Yidams, Buddhas, Bodhisattvas, Heroes, Dakinis, and both Dharma and mundane Protectors lo come from Akanishla lo GUIDE TO DAKINl LAND the space before me. From a HUM in the tongue ot each guest there arises a three-pronged vajra through which they partake of the essence of the lorma by drawing it through straws of light the thickness of onh' a grain of barley.

Offering the principal torma

Offci Ihe Uvnia irliilc reciting three or seven limes:

OM VAJRA AH RA LI HO; DZA HUM BAM HO: VAJRA DAKINI SAMAYA T0\ TRISHAYA HO

Offering the torma to the mundane dakinis

Offer Ihe lorma while reciling Iwice: OM KHA KHA, KHAHl KHAHl, SARWA YAKYA RAKYASA, BHUTA, TRETA, PISHATSA, UNATA, APAMARA, VAJR.A DAKA, DAKI NADAYA, IMAM BALING GRIHANTU, SAMAYA RAKYANTU, MAMA SaRWA SIDDHI METRA YATZANTU, YATIPAM, YATETAM, BHUDZATA, PIVVATA, DZITRATA MATI TRAMATA, MAMA SARWA KATAYA, SADSUKHAM BISHUDHAYE, SAHAVEKA BHAVVANTU, HUM HUM PHAT PHAT SOHA

Outer offerings

OM VAiRA YOGINI SAPARIWARA AHRGHAM, PADAM, PUPE, DHUPE, ALOKE, CANDHE, NEWIDE, SHAPTA AH HUM

Inner offering

OM VAJRA UX;lNI SAPARiVVARA OM AH HUM VAJRAYOGINI SELF-GENERATION SADHANA

Praise

O Glorious Vajrayogini, Chakravalin Dakini Queen, Who have five wisdoms and three bodies,

To vou Saviour of all I prostrate.

To the many Vajra Dakinis, Who as Ladies of worldly actions, Cut our bondage to preconceptions.

To all of you Ladies I prostrate. GUIDE TO DAKINl LAND

Prayer to behold the beautiful face of Vajrayogini la ya gyal wai de tong do gar ni si zhii mig triil chir yang char wa la deng dir kha ciio wang mo yi ong ma nying ra dran no khyii pai tse dag kyong

og mm 7.hir\g na Ihiin kye gyal yum ma nyer zhii yijl na zhjng kye da ki ma nor dzin khvab pai kar ma mu dra ma nal jor dag gi kyab ijhog je Isun mn

khyii nj sem nyi tong pai rang tsal te dor jei drong iia eh yiiig bam gyi ngii gyu mai ling na jig rung sin mo dang dzum kar yo wai lang tso sar pa ton

dag gi ji tar tsal yang pag nia khyO den par drub pai nge pa ma nye na tro pa dub pai som kyi ^hon nu de jo dral nag kyi khang bur nga! so ten

eh ma da ni da ki ving na zheng he rii ka p^it gyii kyi gyal po la dor je tsiin nioi nye wai nying po chog lag pa drub che sung pai den pa kyong

i> di hi shai vs'.i tai nc\f, Iro du drub pai wang chug dor je dril bii pa khyii dang tsum bhai de wa je kyang te kha lot chog gi rol /.bin dag kyang kyong VATRAVOGINI SELF-GENERATION SAt>HA\A

Prayer to behold the beautiful face of Vajrayogini

Bliss and emptiness ol intinite Conquerovs who, .is il in ii drama, Appear as fo nianv difterenl visiLiiis in samf;ara and nirvana; From amLM\? these yon are now the beautitiil, pnwerfiit Lady oi D.ikini Land.

I remember vou from mv heart, please care lor nie i\ ith your playful embrace.

You are the spontaneously-lnorii Mother of ihe Com^uirors in the land of Akanishta, You are Ihe field-born Dakinis in the Twenty-four Places, Vou are the action-mudras covering tlie whole earth, Venerable Ladv, vou aie the supreme reluge of mvself, the Yogi.

You who are the manifestation of the emptiness of the mind

itself Are the actual B.-\M, the sphere of EH, in the city of the vajra. In the land of illusion you show yourself as a fearsome cannibal. And as a smiling, vibrant, fair vouiig maiden.

But no matter how much 1 searched, O Noble Lady,

1 could find no certainty of your beinf; truly existent. Then the vouth of my mind, exhausted by its elaborations, Came to rest in the forest hut which is beyond expression.

How wonderful, please arise from the sphere of the Dharmakava And care for me by the truth of what it says In the Glorious Heruka, King of Tantras, That attainmenls come from reciting the supreme secondary essence mantra of the Vajra Queen.

In Ihe isolated forest of Odivish.i You cared for Vajra Ghantapa, the powerful Siddha, With the bliss of vour kiss and embrace and he came to enjoy the supreme embrace; O, please care for me in the same way.

303 GUFDE TO DAKI,\r LAND

gang gai iing na |e tsiin ku sa li ngpn sum iiiim kliiii ying su tri pa dang pal dan na ro ta pa je zung tar

dag kvang kha cho ga mai drong du tri

tsa gyii la ma cliog gi lug jc dang gyii chen sang tai nyiir lani zab khya dang nal jor dag gi Ihag sam dag pai tii kha cho ga mai dzum zhai nyur tong siiog VAJRAYOGINl SELF-GENERATION SAUHANA

Just as the Venerable Kusali was led directly From ail island in the Ganges to the sphere of space. And just as vou tared for the glorious Naropa, Please lead me also to the citv of the Jovful Dakini.

Through the force of the compassion of my supreme root and lineage Gurus, The especially profound and quick path of the ultimate, secret, great Tantra, And the pure superior uitention of myself, the Yogi,

May I soon behold your smiHng face, O Joyful Dakini Lady. Kiiikara VAJRAVOCINI SELF-GENERATION SADHANA

Requesting fulfilment of wishes

O Venerable Vajrayogini, please lead nic and a]\ sentieiil beings to the Pure Land of (lie D^ikinis. I'kMse bestow on us even' single mundane anti supra mund.ine atLiiniTn'nt.

If you ans/i to make a tsog offchtig i/mi fhoiihi iiidudc /( at this point.

Offering the tomia to the general Dharnia Proleclors

OM AH HUM HA HO HRIH (3x)

HUM, From vour pure palace ol great bliss in Akanishta, Great powerful one emanating from Vairochana's heart, Dorje Gur, chief of all tlie Protectors of the doctrine, O Glorious Mahakala come here please and partake of this offering and forma.

From Yorgdui Tsal and Varna's palace And from the supreme place of Devikoti in Jambudipa, Namdrii Kemati, chief Ladv of the desire realm, Palden Lhamo come here please and partake of this offering and torma.

From the mandala of the bhaga sphere of appearance and existence. Mother Yingchugma. principal Lady of all samsara and nir\'ana, Chief of Dakmis and demons, fierce female protector of the mantras, O great Mother Ralchigma come here please and partake of this offering and torma.

From Silwa Tsal and Haha Gdpa, From Smgaliiig and the Ti Se snow mountain. And from Darlungna and Kaui Dragti/.ong, O Zhingkyong Wangpu come here please and partake of this offering and torma. CUIOE TO DAKIIVI LAND

From the eight charnel grounds and Risul in the south, From Bodhgnya and gkirioiis Samya, And from Nalatse and glorious Sakya, O Lagon Porno come here please and partake of this offering and torma.

From the charnel grounds of Marutse in the north-east, From the rod, rocky hills of Bang50 in India, And from the supreme places of Darlung Dagram and so forth, O Yakya Chamdral come here please and partake of this offering and torma.

Especially from Odiyana, Land of the Dakinis, And from your natural abode. Completely encircled by mundane and supramundane Dakinis, Father-Mother Lord of the Charnel Grounds come here please and partake of this offering and torma.

r request vou, I make offerings to you, O host of Protectors of the Conqueror's doctrine,

1 propitiate you and rely on you, great Protectors of the Guru's words,

I cry out to you and beseech you, O host of destroyers of the obstructors of Yogis, Please come here t][iicklv and partake of this offering and torma.

I offer a torma adorned with red flesh and blood.

I offer drinks of alcohol, medicine-nectars, and blood.

I offer the sound of l=irge drums, thigh-bone trumpets, and cymbals.

I offer large, black silk pennants that billow hke clouds.

I offer breath-taking attractions equal to space.

1 offer loud chants that are powerful and melodious. I offer an ocean of outer, inner, and secret commitment substances.

I offer the pl.iv of the e\alted wisdom of Inseparable bliss iind emptiness.

308 VAJRAVOGIM SEl.F-GENERATEON SAHHAMA

May you protect the [irecions lioctrim- ot Biuldh,!. Mav vou increase tlie r^iiinvii o( ilio Thioo |i-i\vls. May you fiirtlier the det'ds of the glorious tunii-..

And may you fulfil whatever requests 1 maki' iif you.

Requesting forbearance

,\'iiz(' nritc llic Innidict-lrlta- immtni of llfitikii:

OM \'A|RA HFRUKA 5AMAYA, MANU PALAYA, HERUKA TEMO TATITA, DRIDHO ME BHAWA, SUTO KAYO ME BHAWA, SLTO KAYO ME BHAWA, ANL'RAKTO MF BHAWA. SARWA SIDDlll ME TRAYATZA. SARWA KARMA SLTZA ME, TZITAM SMRIYAM kURU HUM. HA HA HA HA [ lO BHACAVVAN, VAJRA HERUKA MA ME MUNTSA, HERUKA BHAWA, MAHA SAMAYA SATTO AH HUM PHAT

Request fiirbenrniicc (ly rcciti'i'^:

Whatever mistakes I have made Through not finding, rot understanding. Or not having the ability, Please, O Protector, be palienl with all of these,

OM VAJR.'X MU The wisdom beings, guests of the torma, dissolve into me and the worldl\' beings return to their own places.

Dedication Prayers

By this virtue may I ijuickly Accomplish the actual Dakini, And then lend every migrator Without exception to that ground.

At my deatfitime may the Protectors, Heroes, Heroines, and so forth. Bearing flowers, parasols, and victory banners, And offering tlie sweet music of cymbals and so forth, Lead me to the Land of the Dakinis.

309 GUIDE TO DAKENI LA:''JD

B\- Ihe truth of the valid Goddesses, Their valid commitmenls. And the supremely valid words they have spoken, Mav [my virtues] be the cause for me to be cared for by the Goddesses.

Extensive dedication

// i/ou have the lime and the u'ish yvu can finish with these prayers, which were composed hy Tsnrpa Dorjechang:

In the great ship of leisure and endowment, Flving the white sail of mindfulness of impermanence, And bliiu-n by the fa\ourable wind of accepting and abandoning actions and effects, of samsara. May 1 be delivered from the fearsome ocean

Relying on the crown-jewel of the non-deceptive objects of refuge. Taking to heart the great purpose of migrators, my mothers. And cleansing my stains and faults with the nectar of Vajrasattva,

May 1 be cared for by the compassionate, venerable Gurus.

The beautiful Mother of fhe Contjuerors is the outer Yogini,

The letter BAM is the supreme inner Vajra Queen. The clarity and emptine.ss of the mind itself is the secret Dakini Mother;

May I enjoy the sport of seeing the self-nature of each.

The worldiv environment is the celestial mansion of the letter EH,

And its inhabitants, the sentient beings, are the Yoginis of the

k-tlci- HAM; Through the concentration of the great bliss of their union, M-iy whatever appearance arises be pure appearance.

Thus, through the yogas [numbering) the directions and the moon,

Mav 1 eventually be led directly to the city of Knowledge Holders

310 VAJRAYOCINI SELF-GENERATION SADHANA

B\- the coral -CO loured Lad\' of jo)-

With freely-hanging vermilion li.iir ,iniJ iiranj;y, darting eyes.

Having practised in a place of corpses with sindhura and a l.ingali flem. And havin^^ wandered throughout the land. May the beantiful Lady ro \shom the swirl at my forehead transfers Lead me lo the Land of Ihe Dakinis.

When the inner Varahi has destro\ed the creeping vine of apprehender and apprehended. And the dancing Lady residing in my supreme central channel Has emerged through the door of Brahma into the sphere of the pathway of clouds, Mav she embrace and sport with the Hero, Drinker of Blood.

Through the yoga of unifying [the two winds], meditating single-pointediv On the tiny seed of the five winds at the lotus of my navel, Mav mv mental continuum he satiated bv a supreme bliss From the iragranl drops pervading the channels of my body- mind.

When, through the laughing and smiling pla\ of the beautiful Lady Of normal light tummo within my central channel, The youthful letter HAM has been completely softened. May I attain the ground of the great bliss of union.

When the reddish-black RAM residing in the centre of the three channels at mv navel Has been set ablaze bv my upper and lower winds. And its cleansing fire has burned awav the seventy-two thousand impure elements. May my central channel be completely filled with pure drops.

When the five-coloured drop between my eyebrows has gone lo my crown. And the stream of moon-liquid originating from it Has reached the stamen of my secret lotus, GUIDE TO DAKINl LAND

May 1 be satiated by the four joys of descending and ascending.

When, through being struck by the rays of five lights radiating from that drop. All slabic and moving phenomena, my body and so forth. Have been transformed into a mass of brilliant, clear rainboivs.

May I once again enter thi? natural abode, the sphere of bliss and emptiness.

When the Yogini of my own mind, the union beyond intellect. The primordial state of inexpressible emptiness and clarity. The original nature free from arising, ceasing, and abiding.

Recognizes its own entity, may 1 be forever nourished.

When my channels, winds and drops have dissolved into the sphere of EV.AM, And the mind itself has attained the glory of the Truth Body of great bliss,

May 1 care for these migrators as extensive as space With immeasurable manifestations of countless Form Bodies.

Through the blessings of the Conc|uerors and their man'ellous Sons, The truth of non-decephve dependent relationship. And the power and force of my pure, superior intention, May all the points of my sincere prayers be fulfilled.

Auspicious prayers

May there be the auspiclousness of swiftiv receiving the blessings Of the liosts of glorious, sacred Gurus, Vajradhara. Pandit Naropa, and so forth,

The glorious Lords of all virtue and e\cellence.

May there be the auspiciousness of the Dakini Truth Body. Perfection of uisdom, the supreme Mother of the Com^uerors, The natural clear light, free liom elaboration from the bepiniwng,

312 VAJRAYOGINl SELF-CENERATLOM SADHANA

The Ladv wlio emanates and galliers a!! things stable atui moving.

May there be the auspicionsness of the Complete Enjoyment Body, spontaiitfouslv-bom, A body, radiant and beautiful, ablaze with the gtorv of the major and minor marks, A speech proclaiming the supreme vehicle with si\tv melodies, And a mind of non-conceptual bliss and clarity possessing the five exalted wisdoms.

Mav there be the auspiciousness of the Emanation Bodv, born from the places. Ladies who with various Form Bodies, in various places, Fulfil bv various means the aims of various ones to be tamed In accordance with their various wishes.

Mav there he the auspiciousness of the supreme Dakini, mantra -born, A venerable Lady with a colour similar to that of a rubv, With a smiling, wrathful manner, one face, two hands holding cun.'ed knife and skullcup. And two legs in bent and outstretched positions.

May there be the auspiciousness of your countless millions of emanations. And the hosts of the seventy-two thousand [Dakinis]

Ehminating all the obstructions of practitioners. And bestowing the attainments thai dre longed for. GUIDE TO DAKIMI lAND

THE TSOG OFFERING

Blessing Ihe Isog

(tsog-kyi yo-ja jin-lab nang-war-shu) OM KHANDAROHI HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA SOBHAWA SHUDDHO HAM long pa iiyi du gyur

tong-pai ngang-la AH-la lo-pa yang-shing gya-che-wai nang-du sha-nga du-tsi-nga ye-she-nga-nam zhu-wa-la jung-wai ve-she-kyi du-tsi gya-tso chen-por-gyur OM AH HUM HA HO HRIH (3x)

Offering medicine nectars

(la-ma dang kiin-chog-gi drung-du man-pU bul-war-shii)

man pai viil la rab da shing gyiil wa kiin gyi dam tsig chog ngo drub kiin gyi zhir gyur pa

du Isi chog gi cho par kyi dnb paj dri ma kiin sal na tog pa kiin la nam drol wa

1,1 na me pai jang chub sem de wa chen pii nve gvur chig

Offering the tsog

(la-ma dang kon-chog-gi dmng-dii tsctg-pii biil-war-shu)

314 VAIRAVOCINI SELF-Gl=M;RAnON 'iAlUIA'JA

THE TSOG OFFERING

Blessing Ihe tso§

(Please besimv your blessings upon tlic siibsl.ina' ot iho tso^.)

OM KHANDAROHl HUM HL'M PilAT

OM ^Ophawa SHunni ia sakw a i >h \I\M x --Oni i mv a ^HUnOHO HAM Evenlliing becomes einptiiiess.

Fnim the state of emptiness, from AH comes a broad ,iiKt expansive skulleiip insicio \\liii.li llie live meats, tiie live

nectars, .iikI the li\e exalted wisdoms melt and there arises a vast ocean of the nectar ot exalted wisdom, OM AH HUM HA HO HKIH [3x)

Coiilcmphitc Ibiil llic ikch'i of (Xiiilai icifdo'ii iicchu becomes mc.v/WKsliM'.

Offering medicine nectars

(May we offer the first portion of the medicine nectars betore the Gums and Three Precious Jewels,)

1 offer this supreme nectar That far transcends vulgar objects;

The supreme commitme lit of all the Conc)iieriirs,

And the foundation of all attainments.

May you be pleased ivilh the great bliss Of the unsurpassed bodhichitta.

Cleansed of all stains of obstructions. And completely Iree trom all conceptions.

Offering the tsog

(May we offer the first portion of the tso;; before the Gurus and Three Precious Jewels.) GUIDE TO DAKINl LAND

HO ting dzin ngag dang cliag gya jin lab pai zag me du tsii tsog rho gya tso di tsa gyiJ la mai tsog nam nye chir bul OM AH HUM do gui pal la rOl pa tsim dzS na EH MA HO jin lab char chen ab tu sol

HO ting dzin ngag dang chag gya jin lab pai zag me dii tsii Isog cho gya tso di nal jor wang moi Iha tsog nye chir biil OM AH HUM do gui pal la rol pa tsim dza na EH MA HO kha cho ngo drub tsal du sol

HO ting dzin ngag dang chag gya jin lab pai zag me dii tsii tsog cho gya tso dj yi dam Iha tsog khor cha nye chir biji OM AH HUM dij gui pal la rol pa tsim dza na EH MA HO ngii drub char chen ab tu siil

HO ting dzin ngag dang chag gya jin lab pai zag me diJ tsii Isog cho gya tso di kon chog rin chen tsog nam nye chir biil OM AH HUM dii gui pal la rtil pa tsim dza na Ell MA HO dam cho char chen ab tu sol no ting d/m ngag dang chag gya jin lab pai :^.ig me dii Isii tsog cho gva tso di khan dm cho kyong (sog nam nye chir bul

OM AH I lUM dii gui piil la riil p^i tsim dza na EH MA HO

trin la cliar chen ah tu sCil

316 VAJRAYOGINI SELF-GENERATION SADHANA

HO This ocean of tsog offering of uncontaminated nectar. Blessed by concentration, mantra, and mudra,

I offer to please the assembly of rool and lineage Gums. OM AH HUM Delighted by enjoying these indgnifitent objects of desire, EH MA HO Please bestow a great rain of blessings.

HO This ocean of Isog offering of uncontaminated nectar. Blessed bv concentration, mantra, and mudra,

1 offer to please the divine assemblv of powerful Dakinis. OM AH HUM Delighted by enjoying these magnificent objects of desire, EH MA HO Please bestow the Dakini attainment,

HO This ocean of tsog offering of uncontaminated nectar. Blessed by concentration, mantra, and mudra,

1 offer to please the divine assembly of Yidams and their retinues. DM AH HL'M Delighted bv enjoying these magnificent objects of desire, ' EH MA HO Please bestow a great rain of attainments.

HO This ocean of tsog offering of uncontaminated nectar. Blessed by concentration, mantra, and mudra,

1 offer to please the assembly of Three Precious Jewels. OM AH HUM Delighted bv enjoving these magnificent objects of desire, " EH MA HO Please bestow a great rain of sacred Dharmas.

HO This ocean of tsog offering of uncontaminated nectar. Blessed bv concentration, manlra, and mudra,

1 offer to please the assembly of Dakinis and Dharma Protectors. OM AH HUM Delighted bv enjoying these magnificent objects of desire, FH MA HCl Please bestow a great rain of virtuous deeds. GUIDE TO DAKTNI LAND

HO ting dzin ngag dang chag gya jin lab pai zag me du tsii tsog cho gya tsu di mar gyur sem chan tsog nam nye ctiit bul OM AH HUM do gui pal la rol pa tsim dza na EH MA HO tail nang dug ngal zhi gyur chig

Outer offerings

OM VAJRA YOGINl SAPARIWARA AHRGHAM, PADAM, PUPE, UHUl't, ALOKE. GAIMDHE, IMEWIDE, SHAFTA AH HUM

Inner offering

OM VAJRA YOGINI SAPARIWARA OM AH HUM

The eight lines of praise to the Mother

OM chom diin da ma dor je pag mo la chag tsjil HUM HUM PHAT OM pag ma rig niai vvang chug kham sum gvi mi tub HUM HUM PHAT OM jung poi jig pa tatn chii dor je chen po jom HUM HUM PHAT

OM dor JL' dan /hug zhan gvi mi tub wang je chan HUM HUM THAT OM tiuii mo Iro moi /ug kyi ts.mg pa kern par dzii HUM HL'M PHAT OM dii nam trag chJng kem pa zhaii g\'i chog la gval HUM HUM PHAT OM iiuij; jo reng je inimg je kiin la nam par gval HUM HUM PHAT OM dor \c pag mo ]or je do wang ma la du HUM HUM PHAT

31S VAJRAVOGINI SELF-GEMtRATlON SADHANA

HO This ocean of tsog offering at uncoiitamiii.ilfd mvl.ir.

Blessed bv conceiitriition , ni.mtivi, ,iiid mudr.i,

I offer lo please the assembly of mother sentient beings. OM AH HUM Delighted by enjoying these magnificent obiects ot desire, EH MA HO May sutferinj; and mistaken appearance be p.icified.

Outer offerings

OM VAJR.\ YOGINl SAPARIWARA AHRGHAM, PADAM, PUrE. DHUFE, ALOKE, GAN'DHE, NBViDE, SHAPTA AH HUM

Inner offering

OM VAJRA YOGIN'l SAPARHVARA OM AH HUM

The eight lines of praise to the Motlier

OV! I prostrate to Vajravarahi, the Blessed Mother HUM HUM PHAT OM To the Superior and powerful Knowledge Lady unconquered by the three realms HUM HUM PHAT OM To you who destroy all fears of evi! spirits with your great vajra HUM HUM PHAT OM To you with controlling eyes who remain as the vajra seat unconquered by others HUM HUM PHAT OM To you whose wrathful fierce form desiccates Brahma HUM HUM PHAT OM To you who terrif)- and dry up demons conquering those in other directions HUM HUM PHAT OM To you who conquer all these who make us dull, rigid, and confused HUM HUM PHAT

OM I bow to Vdjravdrahi, the Great Mofhur, the Dakini consort who fulfils all desires HUM HUM PHAT CUIDK Td IJAKrNI LAMD

Offering (he tsog to Ihe Vajra Master dor je dzin pa gong ?ii sol dag gi Isog kyi khya par di da pai sem kyi bu! I

EH MA zhi wa chen pii kye tsog chen bar wa nyiin mong seg de drai de \va chen po te kiin kv^n;; AH HO su kha che AH HO MAHA SUKHAHO di ni chd nam zang por to dii pa la ni te isom me dram ze dol pa khyi dang pag rang zhin chig tu rol du sol de sheg cho Is rin tang me do chag la sog dri ma dral zung dang dzin pa ram pang pa de zhin nyi la gu chag tsal AH HO MAHA SUKHA HO

Song of the Spring Queen

HUM de zhin sheg pa tarn cha dang pa wo dang ni nal jor ma khan dro dang ni klnan dro ma kun la dag ni sol wa deb de wa che la gye pai he ru ka de wa rab nyo ma b nyen ja na cho ga zhin du long cho pa yi ni

Ihan kye de wai jor wa la zhug so

AH LA LA, LA LA HO, AH 1 AH AH RA LI HO dri nne khan droi tsog nam kyi

tse wa zig la \'a kun dzii VAJRAVOCINI SELF-GEMERAT10N SADHANA

Offering Ihe tsog to Ihe Vajra Masler

Vajra Holder please listen to me. This spedal tsog of mine,

1 offer (o vou witil a mind of failll; Please partake as is your pleasure.

£11 MA, great peace. This great, hiaziiip, tso^ bums up delusions And in that way brings great bliss. AH HO Everything is great bliss. AH HO N!AHA SUKHA HO

Concerning this, all phenomena art' seen as pure. Of this the assemhlv should have no doubt. Since brahmins, outcasts, pigs, and dogs Are of one nature, please enjoy.

The Dharma of the Sugatas is priceless. Free from the stains of attachment and so forth. The abandonment of apprehender and apprehended;

Respectfullv I prostrate to Thatness. AH HO MAHA SUKHA HO

Song of the Spring Queen

HUM All you Tathagatas. Heroes, Yoginis, Dakas, and Dakinis,

To all of you I make this request. O Herukd who delight in great bliss. You engage in the union of spontaneous bliss. By attending the Lady intoxicated with bliss And enjoying in accordance with the rituals,

AH LA LA, LA LA HO, AH I AH AH RA LI HO May the assembly of stainless Dakinis Look with loving affection and accomplish all deeds. GUIDE TO OAKINI LAND

HUM de zhin sheg pa tam cha dang pa ivo danp ni niil jor ma klian dro dang ni khan dro ma kiin la dag ni sol wa deb de wa chen po yi ni rab kyO pa

It! ni kun tu yo wai gar gyi ni cliag gyai pa mar riil pai de wa che nal jor ma tsog nam la cho par dzci

AH LA LA. LA LA HO, AH I AH AM RA IJ HO dti me khan droi tsog nam kyi Ise wa zig la la kun dzii

HUM de zhin sheg pa lam chii dang pd wo dang ni nal jor ma khan liro dang ni khan dro ma kun la dag ni siil wa deb yi ong zhi wai nvam kyi gar dza pa rab ^ye gon po khvii dang khan droi tsog dag gi diin du zhiig te jin lob la Ihan kve de chen dag la tsal du sol

AH LA LA, LA LA HO, AH I AH Atl RA LI HO dri me khan droi tsog nam kvi tse wa zig la la kiin dzo

HL'M de zhin sheg pa tam chii dang p.i wo dang ni n,il jor ma khan dro dang ni khan dro ma kim la dag ni siil wa deb de chen tar pai tsan nvi dan pa khyo di; chen pang pai ka tub du ma vi 1sl> chig driil war mi zhe dt chen kyang cliu kye chog gi ii na na pa vin

AH LA LA, LA LA HO, AH I AH AH RA LI YIO dti me khan droi tsog nam kvi Ise wa /IS la la kiin d/ii

322 VAJRAVOGINI SELF-CENERATION SAUhlANA

HLW All you Tathagatas, Hemes, Yoginis, Dakas. and Dakinis,

To all of vou I make tliis request. Witli a mind cumfilelelv aroLiseii bv great bliss And a bodv in a dance of constant motion,

I offer to llie hosts of Dakinis The great bliss from enjoxing the lotus of tlie tnudra.

AH LA LA, LA LA HO, AH I AH AH RA 1.1 HO Mav the assfmblv of stainless Dakinis Look with kning affection and accomplish all deeds.

HUM All you Tathagatas, Hemes, Yoginis, Dakas, and Dakinis,

To all of vou I make this request. You who dance with a beautiful and peaceful manner, O blissful Protector and the hosts of D.ikinis, Please come here before me and grant me vour blessings. And bestow upon me the spontaneous great bliss.

AH LA LA, LA LA HO, AH 1 AH AH RA LI HO May the assembly of stainless Dakinis Look with loving affection and iiccomplish all deeds.

HUM All you Tathagatas, Hltocs. Yoginis, Dakas, and Dakinis,

To all of vou I make this request. You who have the characteristic of the liberation of great bliss. Do not say that deliverance can be gained in one lifetime Through various ascetic practices having abandoned great bliss, But that great bliss resides in the centre of the supreme lotus. LI AH LA LA, LA LA HO, AH I AH AH RA HO May the assembly of stainless Dakinis Look with loving affection and accomplish all deeds. CUIUE TO UAKINF LAND

HUM de zhin sheg pa tam cha dang pa wo dang m na! jor ma khan dto dang ni khan dro ma

kiin la dag ni sol wa deb

dam g>'i iJ ^u kye pai pa ma zhjn chag la kye kyang chag pai kyon ma go nal jor ma chog pa mai de wa yi

si pai ching wa nyur du drijl war d^O

AH [-A LA, LA LA HO, AH 1 AH AH RA LI HO dri me khan droi tsog nam kyi tse wa zig la la kijn dzo

HUM de zhin sheg pa tam cha dang pa wo dang ni nal jor ma khan dro dang ni khan dro ma kOn la dag ni sol i\a deb drang tsii jung na nam kyi drang tsii chii bung vvai tsog kyi kiln na tung wa tar tsan nyi drug dan tso kye gya pa yi cha ching pa yi ro yi tsim par dzo

AH LA LA, LA LA HO, AH I AH AH KA LI HO dri me khan drui tsog nam kyi tse wa zig la la kiin dzo

Blessing the offerings to the spirits

DM KHAXDAROHI hum HUM PHAT OM SOBHAWA SHL'DDHA SARWA DHARMA SOBHAVVA SHUDDHO HAM tong pa nyi du gyur tong-pai ngang-la AH-la tfl-pa yang-shing gya-che-wai nang-du sha-nga du-tsi-nga ye-she-nga-nam zhii-wa-la jung-wai ye-she-kyi dij-tsi gya-tso chen-por-gyur OM AH HUM HA HO HRIH (3x) VAJRAVOGINl KELT-GENERATION SADHANA

HUM Alt you Tathagatas, Heroes, Yoginis, Dakas, and Dakinis,

To all of vou I make this ret^uest. Like a lotus born troni the centre of a swamp.

This method, tliough born from attachment, is unst.nned by the faults of attachment, O Supreme Dakini, Ihioufib the bliss of vour lotus. Please quicklv bring liberation from the bonds of cyclic evistence.

AH LA LA, LA LA HO, AH I AH AH RA LI HO May the assembly of stainless Dakinis Look with loving affection and accomplish all deeds

HUM All you Taihagatas, Heroes, Yoginis. Dakas, and Dakinis,

To all of vou 1 make this request. Just as the essence of honev in the honey source

Is drunk bv swarms ol bees from all directions. So through your broad lotus with six characteristics Please bring satisfaction with the taste of great bliss.

AH LA LA, LA LA HO, AH 1 AH AH RA LI fiO May the assembly of stainless Dakinis Look with loving affection and accomplish al! deeds.

Blessing the offerings to the spirits

OM KHANDAROHI HUM HUM I'HAT OM SOBHAWA SHUDDHA SARWA DHARMA yOBHAWA SHUDDHO HAM Everything becomes emptiness.

From the state of emptiness, from AH comes a broad and expansive skullcup mside which the five meats, the live nectars, and the five exalted wisdoms melt and there arises a vast ocean of the nectar of exalted wisdom. OM AH HUM HA HO HRIH (3x) GLPIDE TO DAKINI LAND

Actual offering to the spirits

I'HAIM LTSIKTRA BAI.INGTA BHAKVASI SOHA HO tins dzin ns^s dan^ ctiag gya jin lab pai zag mc du tsii tsog Ihag gya tso di dam chan zhing kyong tsog nam nye chir bul OM All HUM

do gui piil la nil pa tsim dzii na EH MA HO nal jor trin la tsul zliin drub

nal jor dag chag kor cha In na me Ise dang wang chug dang

pal dang drag dang kiil wa zaiig long ctib gva chen kiin tob ching zhi dang gya la sog pa yi

la kyi ngo drub dag la tsol dam tsig chiin gyi dag la sung ngo drub kiin gyi tong drog dzo dij min chi dang na nam dang don dang geg nam me par dzo mi lam ngan dang tsan ma ngan ja je ngfin pa me par dzo jig ten de i^hing lo leg dang dru nam gya sliing chii pel dang de leg tarn cha jung ^va dang yi la d6 pa kiin drub shog

jin pa gya clien gyur pa di vi tu dro wai diin du rang jung sang gya sliog ngdn tse gval wa nam kvi ma dral wai kve wai tsog nam jin pa driil gvur chig.

Sciiii out llic lifl-i'ivr (S[\^> ;i'/ii(.- /'/^n/i'rj; the ciimbnlf.

326 VAIRAVOCFNT SELF-GENERATION SAOHANA

Actual offering lo the spirits

FHAIM unsiKTRA PALIXCTA BHAkI AS] SOHA

HO This ivean of remaining tsi'fi nf umrontamin.'iled iiect,ir. Blessed bv concentration, nidntr.i, and mtidra,

I iitfer to please the assembl\' ot oalh-biuind j;\i,iriii.in>;. OM AH HUM

Delighted by enjoying these niagnilicoiit obieirt,-. nt de'iire, EM MA HO Please perform perfoL-t actions to helj,^ praititioners.

Mav I Slid otiier practitioners

Have good health, long life, poiver, Glory, fame, fortune, .^nd extensive eniovments. Please grant me Iho atlainmenls Of pacifying, increasing, controlling, and wrathful actions. Vou who are bound bv oaths please protect me .\nd help me to accomplish all the attainments.

Eradiiratc all untimely death, sicknesses. Harm from spirits, and hindrances. Eliminate bad dreams,

111 omens, and bad actions. May there be happiness in the world, mav the years be good, Mav crops increase, and may the Dhanna flourish.

May all goodness and happiness come about. And mav all wishes be accomplished.

By the force of this bountiful giving,

Mav 1 become ,i Buddha for the sake of migrators

And through mv generosity may I liberate All those not liberated by previous Buddhas.

Send oul the kjt-ovcr iwg while playi)ig the cyiiibiils.

Colophoni This sadhana was translatod under the cumpassiunale guidance of Geshe Kelsang Gyatso, Feast of Great Bliss: Vajrayogini Self-initiation Sadhana

by j€ Phabongkhapa Guru Vt>irtidlujrma Feast of Great Bliss

B\/ ii'iiw 0/ ("Vfv7irt/i(>ii, fir^l dcnii n fiiilaNc maiirntioii hvii.

Olid Ihc'J. ill front of f=liilii<-f iif- fictiin-^ i>f \roiii Gum. Vnjra-

yogjiii, tiini >!' /iij-f/i. scf (i;' /! dcaii Uiblc. On f/i/s mniiif^f the Ijeiip iminiiihi of boiiM. tin' ncttnr miindiihi of ^vci'lt. tiiut the

siiidlmiii iiuuiditlii ofiiii'id, (7S urlt nf the lonims, oiilcf i'ffcrin<:;f,

ami Si' fivtii. On n tabic in front ofi/ou. arrange in the traditional manner the vase, inner offering, vajra and bell, damani, and a small container of rice or floifcrs for scallcring. As for the practice, there arc three parts:

1 The preliminaries 2 The actual prnclicc 3 Ccncliision

THE PRELIMINARIES

The preliminaries begin ivitb Hie section in the self-generation sadhana. from ^oing for refuge up to and including blessing the outer offerings (pp 269-271). This is followed by the preliminari/ torma:

Blessing the preliminary torma

OM KHANDAROHI HUM HUM PHAT OM SOBHAWA SHUDDHA SARVVA DHARMA SOBHAU'A SHUDDHO HAM Everything becomes emptiness.

331 GUIDE TO DAKIMI LAND

From the state of emptiness, from YAM comes wind, from UAM comes fire, from AH a grate of tfiree human heads. Upon this from AH appears a broad and expansive skullcup. Inside from OM, KHAM, AM, TRAM, HUM come ihe five nectars; from LAM, MAM, PAM, TAM, BAM come the five meats, each marked by these letters. The wind blows, the fire blazes, and the substances inside the skullcup melt. Above them from HUM there arises a white, upside-down khatanga which falls into the skullcup and melts whereby the substances take on the colour of mercur\'. Above them three rows of vowels and consonants, standing one above the other, transform into OM AH HUM. From these, light rays draw the nectar of exalted w;sdom from the hearts ot all the Tathagatas, Heroes, and Yoginis of the ten directions. When this is added the contents increase and become vast. OM AH HUM {3x)

Inviting Ihe guests of the torma

Pcrfoiin llw bhiziu^ mudni und n-div:

PHAIM Light rays from the letter b.^m on the moon seat at my hejri invite the directional guardians, regional guardians, nagas, and so forth who reside in the eight great charne! grounds. They come to the boundaries in the eight direchons, instantly enter into the clear light, and arise in the form ot Venerable Vajrayogini. From a white HUM In [he tongue ot each guest there arises a white, three-pronged vajra through which they

partake of the e-^sence ot the torma hv drawing it through straws of light the thickness of only a grain of barley.

Offering the torma

OM KHA KHA, KllAHI KHAHI. SAiaVA YAKVA RAKYASA, BHUTA, TRETA, PISHATSA, UNATA, APAM.ARA, VAJRA DAKA DAKI NADAVA, IMAM BALING CRIHANTU. SAMAYA RAKYANTU, MAMA SARWA SIDDHI METRA YATZANTU,

332 VAJRAVOGINI SELF-TNITlATiON SADHAMA

YATIPAM, lATETAM, BHUDZATA, PIWATA, DZITRATA MATl TRAMATA, MAMA SARWA KATAYA, SADSUKHAM BISHUDHA-iE. 5AHA1EKA BHA^VANTU, HL'M HIM THAT PHAT SOHA (2\)

Outer offerings

OM AHRGHAM FART1T2A SOHA OM PADAM PARTITZA SOHA OM \'AIRA PLTE AH HUM SOHA OM VAIRA DHUPl AH HUM SOHA OM VAJRA DIWE AH HUM SOHA OM VAJRA GAN'DHE AH HUM SOHA OM VAJRA \"E\VIDE AH HUM SOHA 0\T VAJRA 5HAPTA AH HUM SOHA

Inner offering

To the moutlis of the directional guardians, regional guardians, nagas, and so forth, OM AH HUM

Requests

You Ihe entire gathering of gods, Tne entire gathering of nagas, The entire gathering of givers of harm. The entire gathering of cannibals. The entire gathering of evil spirits. The entire gathering of hungry ghosts, The enhre gathering of flesVi- eaters. The entire gathering of crazy-makers. The entire gathering of forgelful-makers. The entire gathering of dakas. The entire gathering of female spirits. All of you without exception Please come tiere and listen to me. CULDH TO DAKFNl LAND

glorious iittendants, swift as thought. Who have taken oaths and heart-commitments To guard the doctrine and benefit living beings. Who subdue the malevolenl and destroy the dark forces With terrifying forms and inoxhjiustible wrath. Who grant results to yogic actions, And who have inconceivable powers and blessings.

To you eight types of guest I prostrate.

1 request all of you together with your consorts, children, and servants

To grant me the fortune of all the attainments.

Mav I and other practitioners Have good health, long life, power. Glory, fame, fortune. And extensive enjoyments. Please grant me the attainments Of pacifying, increasing, controlling, and wrathful actions. O guardians, always assist me.

Eradicate all untimely death, sicknesses. Harm from spirits, and hmdrances. Eliminate bad dreams,

III omens, and bad actions. May there be happiness in the world, mav the years be good, May crops increase, and may Ihe Dharma flourish.

May all goodness and happiness come aboul.

And mav all wishes be accomplished,

Ir order to fultil the intentions of the glorious, sacred Gurus iind accomplish the \velfare of all living beings tss extensive as space I must attain the state of Venerable Vajrayogini, the supreme attainment of the Mahamudra, Therefore, I shall accomplish the sindhura mandala of Venerable Vajrayogini. perform the offerings, enter the mandala, and receive the cinpoiieiriient>. All \ou special guardians who delight in white actions please accept this yast torma that ! offer to you and guard me from all hindrances that may prevent me from completing the actions of the great mandala. Please help me to attain enlightenment. .And all vou dark forces, the evil

334 VAJRAYOGINI SELF-INITIATION SADHANA spirits and hindrances who are not empowered to see the secret practices, do not remain here but go elsewhere.

Tlicii plaii the damarii ami belt forcefully ivliilc reciting: OMSUMeilAM SUMBHA HUM HUM THAT OM GRIHAX'A GRIHAXA HUM HUM PHAT OM GRIHANA PAYA GRIHANA FAYA HUM HUM THAT OM ANAYA HO BHAGAWAN VAJRA HUM HUM PHAT

Take the torma out.

Blessing the room and the offering substances

OM KHA\T)AROHl HUM HUM PHAT OM SOBHAIVA SHUDDHA SARWA DHARMA SOBHAWA SHUDDHO HAM Evenihing becomes emptiness.

From the state of emphness, from DHRUM, there arises a celestial mansion made of jewels of various colours. II is square with four doorways and adorned with four archways.

It is decorated with all the ornaments and is complete with

all the essenlial features. Inside from AH come broad and expansive wisdom skullcups. Inside each of these there is a HUM. The HUMS melt and there arise heavenly offering substances, drinking offerings, bathing offerings, flowers, incense, lights, scented waters, food, and music, all of which are pure and abundant. They shine and are pervasive,

covering all the ground and filling the whole of space like the billowing clouds of offerings emanated by the Superior Samantabhadra. Beyond conception, they arise and abound within the sight of my Gurus, the divine assembly of Venerable Vajrayogini, and all the Buddhas and Bodhissllvas.

Niw btns Ihe offiiinys with mudra^. OM AHRGHAM AH HUM OMPADAM AH HUM OMVAIRA PUfE. AH HUM OM VAJRA DHUI't All HUM GUrDE TO DAKINI LAND

OM VAJRA DIWE AH HUM OM VAJRA GANDHE AH HUM OM VAJRA NEWIDF AH HUM OM VAJRA SHAPTA AH HUM

Now perform llic fpncc-Srcnsiirc mudra al Ihe k'l'cl of i/our brow and recite: OM VAJRA PARANA KAM

lohereby Ihe offerings increase mniiy limct:. Now r?cilc Hirce

liiiief'. OM VAJRA CHANDE RANITA, PARANITA, SAMPARA^J1TA, SARWA BUDDHA KHYETRA PATZALINI PENJA PARAMITA NADA SOBHA IVI, VAJRA DHARMA HRIDAYA, SANTO KHANI HUM HUM HUM HO HO HO AH KAM SOHA

The first ri.'citatioi! inviles Ihe guests for the offerings to Ihe space

in front. With the second the medilalion room is blessed bi/ them,

and ii'ilh Ihe third the offerings are blessed Jiy Ihein. Play the great cymbals lor bell and damarii].

If you wish lo offer a mandala at this point you should do so in accordance with either Ihe Heriikti or Ihe Hei'iijrti sadhana.

THE ACTUAL PRACTICE

The actual praclicc ha> four parts:

1 Meditation on self-generation 2 Accomplishing Ihe vase 3 Accomplisliing Ihe mandala ir front and making offerings 4 Receivjnji; the einpoivernients

Meditation on SELF-GENEKAnoN

This is performed in ticcorJance irith Ihe seIf-^;cneration sadhana,

with tlie ^ecliou from Ihe medilalion nnd recilolion of \ 'airasatl!ii up to iiiiii including the yoga of daily actions ipp 17i-9S).

336 VAJRA^OCINl SEL^-[NITIATION SADHASA

ACCOMTl. [SUING THE VASE

Generating the vase and the Deity within OM KHAXDAROHl KL'M HUM THAT OM?OBHAVVA PHUDDHASAIiWA PI lAKMA SOUHAWA SHUDDHO HAM E\enthjn^ becomes emptiness.

From the state of emptiness, from PAM comes .1 lotus and from AH comes a moon. Upon lliis from DHRUM appe.irs n jewelled vase possessing

EH EH comes a reci phenomena-source, ii double tetrahedron, inside which from AH conies Ji miHm m.ind-il.i, while ivitli a shade of red. Upon this stands a red Iclter BAM encircled b\' OM OM OM SARWA HUDDHA DAklNIYF V.'\]KA WARNANIYE VAJRA BF.KOTZAMVE HUM liL'M HUM THAT THAT THAT SOHA, a red-coloured mantra rosnrv circling counter- clockiv'ise From these light r<5vs radiate making offerings to the Superior beings and fulfiUing the welfare of senlienl beings. Gathering back thcv transform into an eight-petalted lotus of various colours with a sun mandala at its centre. Upon this arises Venerable Vajrtivogini. I ler outstretched right leg treads on the breast of red Kalarati, Her bent lefl leg treads on the head of black Bhairawa, which is bent backwards. She has a red-coloured body which shines with a brilliance like thai of the fire of the aeon. She has one face, i\so hands, and three eves looking toivards the Pure Land of the Dakinis, Her right hand, outstretched and pointing downwards, holds a curved knife marked with a vajra. Her left holds up a skulleup filled with blood which she partakes of with her upturned

mouth. I !er lefl slioulder holds a khalLinj^a marked with .\

vajra from which hang a damaru, bell, and triple banner, I ier black hair hanging straight covers her back down lo her waist. In the prime of her vouth, her desirous breasts are full and

she shows the manner of generating bliss, I ler head is adorned wilh five human skulls and she wears a necklace of lifty human skulls. Naked, she is adorned with five mudras and Stands in the centre of a blazing lire of esalted nisdom. GUIDE TO DAKINI LAND

Absorbing Ihe wisdom beings

Sow pi-rform the hliiziii^ miidri) aitd recite: PHAIM Liglit ravs radiate from the leltcr BAM at my heart and, leaving from between my eyebrows, go to the ten directions. They

invito .ill ttio Tathagatas, Heroes, and Yoginis of the len directions m the aspect of Vajrayogini. DZA HL'M BAM HO

The wisdom beings are summoned, dissolve, remain j\rm, and are delighted. Now with the htiis-tuming mudra followed by the embracing mudra recite: OM YOGA SHUDDHA SARWA DHARMA YOGA SHUDDHO HAM

Putting on the arnioui

Al places in her body arise moon mandalas upon which, at her navel, is red OM BAM, Vajravarahi; at her heart blue HAM YOM, Yamani; at her throat white HRIM MOM, Mohani; at her forehead vellow HRIM HRIM, Sachalaai, al her crown green HUM HUVI, Samtrasani; at all her limbs smoke-coloured PHAT PHAT, essence of Chandika.

Granting empowerment and adorning Ihe crown

PHAIM Light rays radiate from Ihc ietler BAM at my heart and invite the empowering Deities, the supported and supporting mandala of Glorious Chakrasamvara, to the space before me,

O, all you Tflthagatas. please grant the empowerment.

[

'lust as all the Tathagatas granted ablution At the moinent of |Buddha's| hirth, Likewise do we now grant ablution VVitli the pure water of the gods,

OM SARU'A TATHAGATA ABHIKEKATA SAMAVA SHRIIE HUM'

Saying this, they grant the empowerment. Her whole bodv is filled, all stains are purified, and the e\cess waler remaining on her crown changes into Vairochana-Heruka, together with the Mother, who adorn her crown.

Blessing the outer offerings

OM KHANDAROHl HL'M HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA SOBHAWA SHUDDHO HAM Ever\'thing becomes emptiness.

From the state of emptiness, from KAM come skullcup vessels inside which from HUM come offering substances. By nature emptiness, they have the aspect of the individual offering substances and function as objects of enjoyment of the six senses to bestow special, uncontaminatcd bliss, OM ahrcham ah hum OM padam ah hum OM VAJRA PUPE AH HUM OM VAJRA DHUPE AH HUM OM VAJRA ALOKE AH HUM OM VAJRA GANJDHE AH HUM OM VA)R;5, NEVVIDE AH HUM OM VAJRA SHAPTA AH HUM GUIDE TO DAKINL LAND

Outer offerings

Offering goddesses emanate from my heart and perform the offerings.

OM VA|RA yocin:i SAPARIWARA AHRGHAM, PADAM, PUPE, DHUPE. aloke, gandhe, mevvide. shapta, partitza hum soha

Inner offering

OVl OM OM SARVVA BUDDHA DAKINIYE VAJRA WARNANIYE \-AJRA BEROTZAXIYE HUM HUM HUM PHAT PHAT PHAT SOHA ONT AH HUM

Praise

O Glorious Vajrayogini, Chakravatin Dakini Queen, Who have five wisdoms and three bodies.

To you Saviour of all I prostrate.

To the many Vajra Dakinis, Who as Ladies of worldly actions. Cut our bondage to preconceptions,

To all of you Ladies I prostrate.

Blessing Ihe water of the vase

Firsf I'ofonii llw loliis-tuniin^ nnidiii and nritc: HUM

Now hohl tlh- 'iMiilni llimui ti'ifh noiir left lutiid niid Ihe miih

with your ri^lil. Coiilcini'liiti::

Tlie mantra rosary at my heart leaves by coiling around the

mantra thread. It touches the bodv of the Venerable Lady, VA]KA10C[NI Sfclr-l^lTIATIO^ SAllHANA

Musinp stio.iins Ol nocMr lo flow Irom lier |,xiri's ami fill IIil' vase.

OMOM OM SARWA BUDDHA DAklK'n F \AIRA \V AKMAMI E

VA]I;a BEROTZANIYE HUM HUM MUM HI AT THAT I'l lAT SOMA (108\) OMSUMBHANI SUMBIIA HUM HUM THAT

OMGRIHAX'A CKIHANA HL'M HUM PI I AT OMCRlHA\A PA-lA CRIHAXA PA1 A HUM HUM rHAT OM ANAYA HO BHAGAWAN VAJRA HUM HUM THAT (2K)

OM KHANDAROHI HUM HUM PHAT {2\\)

OM SARWA TATHAGATA ADHIKFKATA ?AMAYA SHRIVE HUM {21\)

Outer offerings

OM VAJR.-\ YOGINI SAFARIWARA AHRGHAM, PADAM, PUPE, DHUPE, ALOKE, GANDHE, NEWIDE, SHAPTA PARTITZA HUM SOHA

Inner offering

CM OM OM SARWA BUDDHA DAKIN[YE VAJRA WARNANIVE VAIRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT SOHA OM AH HUM

Praise

O Glorious Vajrayogini, ChakravatLn Dakini Queeti, Who have five wisdoms and three bodies.

To you Saviour of all I prostrate.

To the many Vajra Dakinis, Who as Ladies of worldly actions. GUIDE TO DAKIMI LAND

Cut our bonilaj^i? to preconcef lions.

To all ol vou Liidies I prostrate.

Requesting forbearance

OM VAJRA HERUKA SAVIAYA, MANU PALAYA, HERUKA TENO PATITA, DRIDHO ME BHAWA, SUTO KAYO ME BHAWA, SUPO KAYO ME BHAWA, ANJURAKTO ME BHAWA, SARWA SIDDHl ME PRAYATZA, SARWA KARMA SUTZA ME, TZITAM 5HRIYAM

KURU HUM, HA I (A HA HA HO Bl lAGAWAN, VAJRA HERUKA MA ME MUNTSA, HERUKA BHAWA, MAIIA SAMAYA SATTO AH HUM FHAT

VVliatever was faulty or not obtained, And actions done with a deluded mind, Please Protector Be patient with all of these.

Now pour the drinking offering from the conch shcU into the vase. OM AH HUM

The Venerable Lady inside the \'ase melts into lij^ht and the water within the vase becomes powerful.

Accomplishing the mandala in front and making offer! vcs

Blessing the nectar mandala of speech

fi« IIS I'll ilic net. III! mantMa of sptvch ami coiitemfliile: OM KFlANDAROHl HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA SOBHAWA SHUDDHO HAM Even'thing becornes emptiness.

From the state of emptiness, from AH comes a broad and expansive skullcup inside which the five meats, the five

342 VAJRAVOGINI SELF-INITIATION SADHANA

nectars, and the five exalted wisdoms mell and there arises a vast ocean of tiie neclar of exalted wisdom.

With miidras recite three limc^: OM AH HUM HA HO HRIH

The actual practice of accomplishing the tnandala

Now focus on all three iiimidalas: OM KHAMDAROHI HUM HUM FHAT OM SOBHAU'A SHUDDHA SARVVA DHARMA SOBHAVVA SHUDDHO HAM Even' thing becomes emptiness.

Fiom the state of emptiness, from YAM comes a wmd mandala, from RAM a fire mandala. from U'AM a water mandala, from LAM an earth mandala, and from SUM Mounf Meru, Upon this from AH appears a broad and expansive wisdom skullcup completelv filled with nectar, .'^bove this from HUM appears a vajra of various colours with a HUM marking its centre. From Ihis. light rays radi.ite to the ten directions and there appear the vajra ground below, the vajra fence around, and the vajra tent and canopy above. Outside are the impenetrable hail of arrows and the fire of exalted wisdom blazing as high as Mount Meru. Inside is the circle of the eight great charnel grounds. In the centre of these from EH EH comes a red phenomena-source, a double tetrahedron inside which from AH comes a moon mandala, white with a shade of red. In the centre of this stands a red letter BAM encircled by OM OM OM SARVVA BUDDHA DAKINIYE VAJRA WaRNANIYE VAIRA BEROTZAMIYE HUM HUM HUM PHAT PHAT PHAT SOHA, a red-coloured mantra rosar}' circling counter-clockwise. From these light rays radiate making offerings tu the Superior beings and fulfilling the welfare of sentient beings. Gathering back, they transform into an eight-petalled lotus of various colour with a sun mandala at its centre. Upon this arises Venerable Vajrayogini. Her outstretched right leg treads on the breast of red Kalarati. Her

343 GUIDE TO DAKINI LAND

bent left leg treads on the head of black Bhairawa, which is bent backwards. She has a red-coloured body which shines

with ti brilliance like that of the fire of the aeon. She has one face, two hands, and three eyes looking towards the Pure Land of the Dakinis. Her right hand outstretched and pointing downwards hfiWs a curved knife marked with a vajra. Her

left holds up a skullcuf filled with blood which she partakes of with her upturned mouth, tier left shoulder holds a khatanga marked with a vajra from which hang a damaru, bell, and triple banner. Her black hair hanging straight covers her back down to her waist. In the prime of her youth, her desirous breasts are full and she shows the manner of generating bliss. Her head is adorned with five human skulls and she wears a necklace of fifty human skulls. Naked, she is adorned with five mudras and stands in the centre of a blazing fire of exalted wisdom.

Absorbing the wisdom beings

PHAIM Light ravs radiate from the letter BAM at my heart and, leaving from between my eyebrows, go to the ten directions. They invite all the Tathagatas, Heroes, and Yoginis of the ten directions in the aspect of Vajrayogini. DZA HUM BAM HO OM YOGA SHUDDHA SARVVA DHARMA YOGA SHUDDHO HAM

Pulling on the armour

At pkices in her body arise moon mandalas upon which, al her navel, is red OM BAM, VajravaraJii: at her heart blue HAM M>M. Yamani; al hor throat white HRIM MOM, Mohoni; at her forehead yellow IIRIM UR[\\, Sachalani; at her crown green HUM HUM, Sanitrasani; at all her limbs smoke -co loured PHAT THAT, essence of Chandika, VAIBAVOGINI SrLF-lNITlAT10\ SADIIA\A

Granting cmpowermenl and jdorning Iho crown

PHAIM

Light rav5 r.idi.ite from llie leKor HAM ,il iiiv IkmiI iind iii\ ilf the empowering Deities, llie supportfii .mtl ^ucpurliiig mandal.i ot Glorious Cliiikr.isamviir,!.

O, all vou Tfltli.igatas, please pr.int tire empowerment.

Requested in this way. (he eight Goddesses of the doonvavs drive awav hindrances, the Heroes recite auspicious verses, the Heroines sing vajra songs, and the Rupavajr.is and so forth maks offerings. The Principal meiitallv resolves to gr.mt ihe empowerment and ihe four Mothers together with \'arahi, holding jewelled vases tilled with the five nectars, confer the empowerment through (he crown of her head.

Just as all the Tathagatas granted ablution At the moment of |Biiddha's| birlh, Likeuise do we now granl ablution With the pure water of the gods. OM SARWA TATHAGATA ABHIKEKATA SAMAVA SHRIVE HUM'

Saying this they grant the empow-erment, I ler whole body is

filled, all stains are purified, and the excess water remaining on her crown changes into Vairoehana-Heruka, together with the Mother, who adorn her crown.

Inviling the guests of the offerings

WifJi mudm, rccile: PHAIM Light rays radiate from the letter BAM at my heart and invite Venerable Vajrayogini surrounded by the assembly of Gurus, Yidams, Buddhas, Bodhisattvas, Heroes, Dakini';, ami both Dharma and mundane Protectors to come from Akanishta to the space before me. Hero Vninidhnniw VAIRAMZICIM SELF-INITIATIPN SADllANA

Blessing the offerings

OM KHANDAROHI MUM HUM THAT OM SOBHAU'A si IL'PDHA SARU'A DHARMA s06I lA^VA SHUDDHO HAM E\etyHiing lieamit's empluu'ss.

From the state of emptiness, from KAM come skullcufi vessels inside which from HUM come ottering siibst.mces. Bv naliire emptiness, the\ h.ive flio .ispect ot Ihe indi\iJu,il offering substances and funclion .is objects of enjo\ ment of the six senses to bestow special, iincont.imintiteii bliss, OM AHRGHAM AH HUM OM P.-XDAM AH HUM OM ANTZAMANAM AH HUM OM rROKYANAM AH HUM OM rUPE AH HUM OM DHUrE AH HUM

OM OIWE Al [ I lUM OMGAXDHE AH HUM OM XEWIDE AH HUM OMSHAPTA AH HUM OM RUW'A AH HUM OMSHAPTA AH HUM OM GAXDHE AH HUM OM RASE AH HUM OM PARSHE AH HUM

Outer offerings

Offering gudiiesses emanate from my hc.irt and perform the offerings,

Pcrft}tni Ihc apfin'priiitc iiiudrns nini mnke Ihc offfriiigs- GUIDE TO DAKINT LAND

Offering the four wafers

This supreme Tantric offering of w.iler for drinking. Pleasing, pure, and free from stains,

I offer to vou witfi a mind of faith. Please accept and grant me your kindness. OM AH HRIH PR.\VARA 5AKARAM AHRGHAM PARTITZA HUM SOfHA

This supreme Tantric offering of water for the feet. Pleasing, pure, and free from stains,

I offer to you with a mind of faith. Please accept and grant me vour kmdness. OM AH HRIH PR.AVARA SAKARAM PADAM PARTITZA HUM SOHA

This supreme Tantric offering of water for the mouth. Pleasing, pure, and free from stains,

I offer to vou with a mind of faith. Please accept and grant me your kindness.

OM AI 1 HRIH PRAVARA SAKARAM ANTZAMANAM PARTITZA HUM bOHA

This supreme Tantric offering of water for sprinkUng, Pleasing, pure, and free from stains,

I offer to you with a mind of faith. Please accept and grant me vour kindness, OM AH HRIH PRAVARA SAKARAM PROKYANAM PARTITZA HL'M SOHA

Offering flowers, incense, lights, perfume, and food

With forms that arise from the brush of samadhi. Their bodies as slender as saplings; With radiant faces outshining the moon. Red lips and eyes as blue as upaH flowers, These many young maidens arise from my mind Holding beautiful garlands of flowers. They are captured by the bliss of desire

348 VA[R.AVOCINI SELF-IMITIATION SAUHANA

As goddesses who liestou eiijoyinent. To generate joy in the mLMni;s,

I offer the liliss ot (hese maidens to voii. OM \'A|RA PLTE PARTITZA AH HUM

With forms that arise from the brush of ^.im.idhi. Their bodies as slender as siiplings: With radi.mt facos outshining tho monn.

Red lifs and e\es as blue as iip.ili flowers, Tliese many young maidens arise from mv mind Holding vessels ot s^veet-smeJling incense. Thev are captured bv the Miss of desire As goddesses who bestow enjovinent. To generate jov in the mandala beings,

I offer the bliss of these maidens to voii. OM \'AJRA DHUPE PAt^TITZA AH HUM

With forms that arise from the brush of samadhi. Their bodies as slender as saphngs; With radiant faces outshining the moon. Red lips and eyes as blue as upali flowers. These many young maidens arise from mv mmd Holding lights of glittering jewels. Thev are captured by the bliss of desire As goddesses who bestow enjoyment. To generate joy in the mandala beings,

I offer the bliss of these maidens to you. OM VAJRA DIWE PARTITZA AH HUM

With forms that arise from the brush of sam.idhi. Their bodies as slender as saplings; With radiant faces outshining the moon. Red lips and eyes as blue as upali flowers. These many young maidens arise from my mind Holding perfumes whose fragrance pervades all worlds. Ihev are captured bv the bhss of desire As goddesses who bestow enjoyment. To generate joy in the mandala beings,

1 offer the bliss of these maidens to you. OM VAJRA CANDHE TARTITZA AH HUM GUIDE TO DAKINI LAND

With forms that arise hom the brush of samadhi. Their bodies as slender as saplings; With radiant faces outshining the moon. Red lips and eyes as blue as upali flowers. These maiiy young maidens arise from my mind Holding foods endou-ed with a hundred flavours. Thev are captured bv the bliss of desire As goddesses ivho bestow enjoyment. To generate joy in the mandala beings,

I offer the bliss of these maidens to you. (IM VAJRA NEWIDF PARTITZA AH HUM

Offering music

I offer the sound of the beautiful music Of countle5S heavenly instruments. By hearing the sound of these various tunes All torments of bodv and mind are removed, OM VAJRA SHAPTA PARTITZA HUM SOHA

Offering the sixteen knowledge-goddesses

These offering goddesses in the prime ot their vouth With beautiful bodies, so tine!\' adorned,

Dancing and singing, gi\'e rise to all io\'S And bestow perfect blii^s on the senses, ^^'llh Molin, llulf, small and l.uge drums riiey bring joy to Ihe ear ivith their music.

These vast clouds of ollerings I send forth to vou; He pleased (o accepl and bestow tlie supreme attainments. OM \'A|KA \\'\Kl IWM liUM THAT OM \A[KA \VAMSIif IIL'M M1.IM CHAT OM V,\)RA MITAMGI HUM HUM PHAT OM VAIRA MURANDZE HUM HUM PHAT

These offering goddesses in tlie prime of their vouth \Mlh beautiful bodies, so finely adorned,

3S0 DiliiciLig .iiiii sinping, gi\c rise Ui .ill io\'s And liestow perit'ci bliss on ilie senses. With delight Uil smile, sensuous poslnre, Melociious song, timl beauliful d

Tiiese vasl cknids of offerings ! send forth to yoii: Be pleased to .iccept .ind bestow tlit supreme .itl.iinments. OM\A|KAIIASA HUM HUM THAT OM \AIRA LASA HL'M HUM THAT OM VA]I!A GlRTl HUM HUM THAT OM VAIRA NIRTA HUM HUM THAT

These offering j;oddesses in tlie prime of their vouth With beautiful bodies, so finelv .idornod,

Dancing and smging, gue rise to all jovs And bestow perfett bliss on the senses. Holding garl.inds of flowers, sweet -smelling incense.

Brilliant lights, and conch shells of scent.

These vast clouds of offerings I send forth to you: Be pleased to accept and bestow the supreme attainments, OM V.\JR.\ PUPE HUM HUM PH.AT OM \'AIRA DHUPE HUM HUM PHAT OM VAjRA DIWE HUM HUM PHAT OM VAJRA GAX'DHE HUM HUM PHAT

These offering goddesses in the prime nf their vouth With beautiful bodies, so finelv adorned.

Dancing and singing, give rise to all joys And bestou" perfect bliss on the senses. Holding Stainless mirrors, vessels of honey, Vanous garments, and phenomena-sources.

These \ast clouds ot offerings I send forth to you; Be pleased to accept and bestow the supreme attainments. OM RUPA BEXZ HUM HUM TH.-M OM RASA BEXZ HUM HUM PHAT OM PARSHE BENZ HUM HUM PHAT OM DHARMA DHATU BEN'Z HUM HUM PHAT CUiDF- TO DAKIWI LAND

Offering Ihe five objects of desire

All forms that exist throughout infinitt rfalmi Transform and arise as goddesses With smiling faces and beautiful bodies;

These Rupavajras I offer to you. Through the force of all that appears as form Now arising as Rupavajras.

May I please receive unchanging great bliss And complete Ihe supreme concentration of emptiness and bliss, OM RUPA BEN7 HUM HUM PHAT

A!! sounds that exist throughout infinite realms Transform and arise as goddesses Singing sweel songs and playing the lute:

These Shaptavajras I offer to you. Through the force of all that appears as sound Now arising as Shaptavajras,

May I please receive unchanging great bliss And complete the supreme concentration of emptiness and bliss. OM SHAPTA BENZ HUM HUM PHAT

All smells that exist throughout infinite realms Transform and arise as goddesses

Who fill all directions with beautiful smells;

These Gandhavajras I offer to you.

Through the force of all that appears as smell Now arising as Gandhavajras,

May 1 please receive unchanging great bliss And complete the supreme concentration of emptiness and bliss. OM GANDUE BENZ HUM HUM PHAT

All tastes that exist throughout infinite realms Transform and arise as goddesses Holding jewelled vessels brimming with nectar;

These Rasavajras 1 offer to you.

Through the force of all that appears as taste VAIBAVCGIM SELF-INITIATION SADHANA

Now arising as Rasavajras,

May 1 please receive iinclianpiii^ grtat blir^s And complete Ihe supreme concentration of omptim?ss and bliss. OM RASE BEXZ HUM HUM THAT

All touch that exists throiij;hoiit infinite rt\ilnis Transforms and arises as goddesses

\\']\o steal the mind with snpremt'lv sofi touch;

These Parshavajras I oftei to vou. Through the force of all that appears as touch Now arising as Parshavajras,

May I please receive unchanging great bliss And complete the supreme concentration of emptiness and bliss. OM PARSHE BEXZ HUM HUM PHAT

Offering parasols

With a thousand spokes of pure, shining gold. Adorned at the top bv a precious blue gem. Studded with jewels and strings of pearls

I offer to vou these parasols. OM VAIR,J, TSATAMGA PARTITZA HUM SOHA

Offering banners and victory banners

Wilh handles of jewels both straight and pliant, Adorned at the top with a vajra and muon, Their three silken tongues are tied with small bells Which ring softlv when stirred by the breeze. Hanging to form three swirling curves And adorned with beautiful creatures. These banners of victon.' over negative forces

And others of beauty I offer to you. OM VA]BA KETU PRATANGI PARTITZA HUM SOHA GUIDE TO DAKINI LAND

Offering canopies

I iiffer vast clouds of canopies Adorning the sky, made of priceless cloth. With borders of folds of various silks And emitting a sandalwood fragrance. OM \AJR.^ BITAKA FARTITZA HUM SOHA

Offering the seven precious objects

Made trom excellent gold from the Dzambu river, With a thousand spokes spanning five hundred miles, Alofl in the sky like a second sun Travelling thousands of miles in a day.

It carries four armies through the paths of space To the four continents and the celestial realms. By my offering to you this precious wheel May all living beings accomplish Dharma realizations. OM VAJRA CHAKRA RATNA PARTITZA HUM SOHA

From all the eight corners of this lapiz jewel Light radiates for a hundred miles

To brighten the night as if it were dav And soothe those stricken with fever. It destroys disease and untimely death And fulfils all wishes that come to mind. By my oftering to you this precious jewel

May all living beings fulfil their spiritual hopes. OM VAJRA MANl RATNA PARTITZA HUM SOHA

This beautiful lady so pleasing to see Whose body and breath have the sweetest fragrance, Who bestows supreme bliss on whoever she touches And dispels thirst

354 VATRAVOCIM SELF-INITIATION SADHANA

Having t'orsiiktn niin-dhdrma and harming othtTS, With pertecl conduct and without dispute. He know? ihe wishes of the lords of the earth And fulfils them \nthoul being asked. Having ptjrfect skill in all the .iffairs Of the actions of all kinds of people. By mv oflering to vou this precious minister May all living beings fulfil the Conquerors' intentions. OM VAJRA TARINA YAKA RATNA PARTITZA HUM SOHA

Like a great snow moLintain willi seven hmbs And the strength of a thousand elephants. He travels the world three times in a dav; So wise he is led by a thread. He walks with care so as not to hann others And conquers opposing forces. By mv offering to vou this precious elephant

May all li\ing beings be conveyed by the supreme vehicle. OM VA)RA GADZE R.ATN'A rARTITZA HUM SOl lA

Perfectly white, like a water lily, With a precious jewelled crown and other adornments,

It is perfect in colour, shape and form And will travel the world three times in a day. With a brilliant bodv free from disease

It can be ridden without ever hring. 6v mv offering to vou this precious supreme horse Mav all living beings have supreme miracle powers. OM VAJRA ASHO RATKA I'ARTITZA HUM SOl lA

With stores of wealth that last forever. Precious diamonds, lapis and sapphire. Gold and silver and many rare jewels Abundant in all directions.

He is harmless, honest, and without deceit. And brings joy to the hearts of all. By my offering to you this precious householder

May all living beings hold a treasure of teachings. OM VAJRA GRIHAPATI RATNA PARTITZA HUM SOHA GUIDE TO DAKINI LAND

Inner offering

Now sprinkle' llie bk-ssed niiier offering as you rccilc:

OM Glorious and sacred Guru, you are the nature of all the body, speech, mind, deeds, and ijualities of all the Tathagalas of the three times and the ten directions, you are the source

of all the eighty-four thousand classes of Dharma teaching, you are the principal of all the Superior Sanghas, to you I make this offering. CIM AH HUM

Vajradhsrma, Lord of the family of the ocean of Conquerors, Vajrayogini. supreme Mother of the Conquerors, Naropa, powerful Son of the Conquerors,

I offer you this blissful, pure nectar of commitment substance. OM AH HUM

Pamhngpa, holder nf the explanations of the great secrets lor disciples, Sherah Tseg, you are a treasure of all the precious secrets, M.ilgvur Lotsdwa, lord of the ocean of Secret Mantra,

I offer you this blissful, pure nectar of commitment substance. OM AH HUM

Great Siikya Lama, you are powerful Vajradhara, Venerable Sonani Tsemo, supreme vajra son, Dragpa Gyaltsan, crown ornament of the vajra-hotders,

I iiffer vou this blissful, pure nectar of commitment substance. OM AH HUM

Great Sakya Pandita. master scholar of the land of the snows, Drogiin Chogv.il ['agp.5, crown ornomont of all beings of the three grounds, Shangliin Chiije, holder of the Sakya doctrine,

I otter you this blissful, pure nectar ot commitment substance. OM AH HUM

Nasa Dragpugpa, powerful accomplished one, Siinam Gviiltsiin, na\ igator of scholars and supremely accomplished ones. VAlRAVOG1\'I SELV-INETIATION SADHANA

Yarliingp.1, lord ol the whi-^pcrcti liiuMsc I't thf t.imily nf accomplishcii ones, i otk'r voti this Hissful, pure neci.ir of comniitmi'iii siit'st.ini.e, OM AH HLM

Gyahva Chop, refuge ami proli'Ckir oi all niipralors. bulh nivselt and others, lamvang >Jamka, von are a gre^it being,

Lodrii Gvaks;an, great being and lord of tlie Dliarnia,

1 otter viMi tlii* blissful, purt> iiect.ir til coniinitiiiont substance. OM.AH HUM

Jetsvin Diiringpa. vou are imei]iia]led in kindnes';, Terzin Losal, you have practised in accordance with the [Guru'sj words, Kventse, the expounder of the great, secret line,ij;e of words,

I otter you this blissful, pure nectar of commitment substance. OM AH HL'M

Labsum Gvattsan, holder of the mantra families, Glorious Wangchug Rabtan, all-per\ading loni of the hundred families, Jetsun Kangvurpa, principal of the families,

I offer vou this blissful, pure nectar of cunimilmL'nt subslannv 0\\ All HUM

Shaluwa, d!l-pervading lord of llie ocean of inandalas, Kyenrabje, principal of all the mandalas, Morchenpa. lord of the circle of mandalas,

I offer you this blissful, pure nectar of commitment substance, OM AH HUM

Nasarpa, navigator of the ocean of whispered lineages, Losal Phiintsog, lord of the whispered lineages, Tenzin Trinlay, scholar who furthered the whispered lineages,

I offer you this blissful, pure nectar of commitment substance. OM AH HUM

Kangyurpa, all-pervading lord upholding the Ganden doctrine, Canden Dargyay. friend of migrators in degenerate times, Dharmabhadia, holder of the Ganden tradition, GUIDE TO DAKINI LAND

I offer vou this blissful, pure nectar of commitment substance, OM Ail HUM

Losang Chopel, lord of the Sutras and Tantras, Vou have completed the essence of the paths of all the Sutras iind Tantriis. Jigme Wangpo, scholar who furthered the Sutras ard Tantras,

! offer you this blissful, pure nectar of comniitment substance, OM AH HUM

Dechen Myingpo, vou have the blessings ot Naropa To explain perfectly in accordance with Naropa The essence of the excellent ripening and liberating paths of the Xaro Dakini,

I offer vou this blissful, pure nectar of commitment substance. OM AH HUM

Losang Yeshe, Vajradhara, You are a treasury of instructions on the ripening and liberating [paths) of the Vajra Queen, The supreme. i]uick path for attaining the vajra state,

i offer you this bhssful, pure nectar of commitnient substance. OM All HUM

My kind root Guru Va]radharma, You are the embodiment of all the Conquerors Who grant the blessings of all Buddhas' speech,

I offer you this blissful, pure nectar of commitment substance. OM AH HUM

You. fhc enhre assembly of glorious root and lineage Gurus, Who rovL-al the instruclions ot the profound piilh Of the ripening empowerments and the stainless Tantras,

I Ltffer you this blissful, pure nectar of commitment substance. OM AH HUM

Vajrayogini, vou are my Yidam, Even without moving from the truth of phenomena pervading space ii'ii tultil the wfllare oi li\ ing beings with various emanations,

1 oiler vou this blissful, pure nectar of comniitment substance. 0\[ AH flUM

358 VAIRAYOGINl SELF-INITIATION SAUHANA

And to al\ vou mandala Deities associated iviih the lour jireal

L-iasses of T^iitra 1 ni.ike tliis otltring. OM AH HL'M OM CIRAXDZA GIRAXDZA KL'MA kL'MA kHUMTI SOHA

To vou Glorious Father and Motiior Lord ol the i. liamL"!

Grounds together ivilh vour relinue I make this olleriii);. ' OM AH HUM

To all the Heroes, Heroines, Dharnia Proteilors, Dlianna[iaias,

directional (guardians, rejjional pnardians. and iiagas I make

this offering. OM AH HUM

To all the guardians of the loial (.ilaees and to all sentienl

beings transformed into the Deitv I make this offering. OM AH HUM OM AMRITA SODANA VA|RA SOltHAVVA AMAKO HAM All the guests are satiated by this neclar of exalted wisdom.

Secret and suchness offerings

Venerable Vajravogini elands in union with Chakiasam\ara, who has transformed from her khatanga, and spontaneous

bliss and emptiness is generated m the minds of all the guests.

Merttally created offerings

N'AMO Through the blessings of the truth of phenomena, the blessings of the completely pure minds of all the Biuidhas and Bodhisallvas, (he force of Secret Manlrn and niudta. and the power of my aspiration, concentrahon, and prayer, may

all the different t\pes of offering in this world, both owned and unowned, together witb inconceivable clouds of offerings like those emanated by the Bodhisattva Samanlabhadra, appear and multiply before the Guru;,, Venerable Vajrayogini and her assembly of Deities, and the Buddhas and Bodhisattvas. GUIDE TO DAKIMI LAND

Willi iiitidrn recite:

OM SARVVA BI, TURA PURA, SURA SURA, AWATAYA. AWATAYA HO, KAMA SAMANTA BUDDHA NAM, ABHIMARAYE PARANA IMAM GA GA KA KAM DHARMADHATU AKASHA SAMANTAMAM, SARWA TATAGATA APARl SHUDDHALE, MANDALE MAMA PARANITE, PUNYEGYANA WALEN SARWA TATAGATA WALENTA BANDHA SOTANA BALEKZAYA SOHA

Eighl lines of praise to the Mother

OM NAMO BMAGAWATI VAJRA VARAHl BAM HUM HUM PHAT OM NAMO ARYA APARADZITE TRH l.OKYA MATI BIYE SHORI HUM HUM PHAT OM NAMA SARWA BUTA BHAYA WAHl MAHA VAJRE HUM HUM I'HAT OM NAMO VAJRA SANI AD21TE APARADZITE WASHAM fO\RANITRA HUM HUM PHAT OM NAMO BHRAMANI SHOKANI ROKAXl KROTE KARALEM HUM HUM PHAT OM XAMA DRASAXI MARAXI PRABHE DAXI PARADZAYE HUM HUM PHAT OM XAMO BIDZAYE DZAMBHANT TAMBHANI MOHANl HUM HUM PHAT OM NAMO VAJRA VARAHl MAHA YOCINT KAME SHORI KHAGE HUM HUM PHAT

Extensive praise

If you ti'ish \/o!i niiiy iwile llw t'olhwiii^ extensive pnuse:

I respectfully bow lo the reel nl the Glorious Gurus, Tlu? Lorcis of the nii.iiiii.i ulio hold tlie treasure of the great e\,iiled uisdom.

Ami wilh ,1 iiiimJ of t.iith 1 otter (his short praise To V.iircix'opini, tlie Siiprvme Mother of the CoiKjuerors. VATRA'VOCINl SELF-IMT[ATTO\ SADH-VVA

In the centre ol .i sun on dn eight-petalled li>tii;.,

With t>iiu' I.Ke. two h^nji:, .iiid tliroo W.i/.int;, vlartinj; i'nop, A veiieriit-K" L.Kiv, reti ,is a tuby,

1 prostrate to the Dakiiii of Complete Enjiix meiit.

To fubJiie those beings with stronp .iltadimeiU Vou delight in the spont.iiieous, non-dunl danee With Glorious Herak.i. the Lord of tlie world;

I prostrate to the Dakini in the great embrace.

Your mind ot uncon tarn in,i ted great bliss Experiences perfect, iinch.iiiging, unsurpassed joy. Lfldv eternally filled with the taste of bliss,

1 prostrate to the Dakini ot great bliss.

The sphere of space, the conipletelv pure truth iil phenomena free from elaboration. Beautified bv uifinite good tjiialities, Ladv endowed with all the supreme features.

1 prostrate 1o the Dakini free from inherent existence.

Even though you are naturally free from conception, Out of great compassion for all living beings

Vou fulfil all wishes like a wish-granling [ewel;

1 prostrate to the Dakini filled with compassion.

Having attained the ground of non-abiding nirvana Free from the extremes of cyclic existence and peace. You work without interruption to help living beings;

1 prostrate to the tireless Dakini.

Through the power of unobser\'able compassion. You abide for as long as samsara remains Without passing into a slate of nir\'ana;

1 prostrate to the unceasing Dakini.

Through meditating in four sessions on the profound path of generation stage With the nieanmg of the four empowerments. anJ then making respectful ret]uests.

May ! receive a vajra body, the inseparable union of tour Bodies; Please grant me the blessings of the Dakini body. GUIDE TO DAK1NI LAND

Through verbal and mentiil recitation during three limes Of the collection of Secret Montra letters that begins with three OMs,

Miiv I receive ar inexpressible speech beyond all sounds in the three worlds, riease grant me the blessings of the Dakini speech.

Through striving in meditation to punfy the two obstructions On the central channel path of the completion stages of the perfect livo truths.

May 1 receive a mind of tmchanging bliss spontaneously accomplishing the two purposes. Please grant me the blessings of the Dakini mind.

Thus, through the force of making these praises and requests.

May 1 be cared for bv vou, O Great Compassionate One, And in this life, at death, in the bardo, or before too long,

Mn\' 1 attain the state of the great Dakini.

Receiving the empowerments

As if seeing dircclty. pens on Veiiernhlc Vnirni/ogiiii. ivho is

noil-dual n'ifh yonr rool Guru, iurrowidcd in/ counllefs Heroes and Yogiiiis in front oft/on:

Ablution

')ust as all the T.ithagatns granted ablution Al the moment iif iBudciha'sj birth, Likewise do we now gr,int ablution With the pure water of the gods.

OM SAKWA T.'\THAGAT,\ ABfilKEKATA SAMAYA SHRIYE HUM'

Ti>stc ii Utile naiin- from the !v?sc. VATRAVOCINI SELF-TMTIATION SADHANA

Requesting mandala

CoiitC'iif'hlc t!ii\t i/oii arc offering yiKir bi'ihi iVul f»i>"i"ii.''il-:.

toxcllic! with t/ow mctfi of virtue, u-liilc rfciliii^. OM VAJRA BHUMI AH HUM Great arid poweifui poliien ground, OM VAIRA REKHE AH HUM

Al the edse llie iron fence sliinds .iroiiiul tlu' outer drrk. In the centre Mount Mom the kint; ol mount.) ins. Around \\h\di are lour contuionts; jn the east. Purvavjdeha, in the south, liiinhudipa. In the west, Aparagodaniya, in Iho north, Utlarakuru. Each has two sut-continents: Deha and Videhfl, T=ianiflra and Ab.itsamara. Satha and Ultaramantrina, Kiirava and Kaurava. The mountain of jewels, Ihe ivish-granting tree, Tlic wish-^ranting cow, and the harvest unsoivn. The firecious wheel, the precious jewel, The preciiius t]iieen, the pretiou?, minister. The precious elephant, ihe precious supreme horse. The precious general, and the great treasure vase. The goddess of beauiv, the goddess of garlands. The goddess of music, the goddess of dance. The goddess of flowers, the goddess of incense. The goddess of light, and the goddess of scent. The sun and Ihe moon, the precious umbrella, Thf banner of victor}' in evcrv direction.

In the centre all treasures of both gods and men. An excellent collection with nothing left out.

I offer this to vou mv kind root Guru inseparable from the \enerable Ladv, And ret]ues1 you to grant me your profound blessings. Please accept with compassion for migrating beings And having accepted please grant me your ble^smgs.

Treasure of Compassion, my Refuge and Protector,

1 offer you the mountain, continents, precious objects, treasure v.ise, sun. and moon. Which have arisen from my aggregates, sources, and elements

363 CUFLIK TO DAKINI LAND

As tispects of the exalted wisdom of .spontaneous bliss and Ginptiness.

When through the common path I become a pure vessel, I'lease blec^ me to enter with ease The supreme vehicle of the Vajravana, The sacred, essential practice of the Fortunate Ones. IDAM GURU RATKA MANDALAKAM MRYATAYAMI

Request

Recite lilt' following three times:

Vajra Holder, my jewel-like Guru.

Through whose kmdness I can accomplish The stale of great bliss in an instant.

At your lotus feet humbly I bow,

To you, essence of all the Buddhas,

My root Guru, I go for refuge.

O Glorious Vajrayogini, Chakravatin Dakini Queen, Who have five wisdoms and three Bodies,

To you Saviour of all I prostrate. Glonous Vajravogini,

1 request you, please grant your blessings.

(Contemplate that from the Vajrayogini of the sindhura mandala

theye appears another who is siiniiar in aspect and inseparable from i/oiir Guru. Think thai she uoxf p-^rfomis the nclions of the Guru.

Putting on the eye ribbon

OM CHAKU BANDHA WARAMANAYE HUM

Piif oil Ihc i-x/e ribbon. VAIRAVOC.INI SELF-INTTIATION SADHANA

Receiving the flower g.irland

Rarhr llic Hoiivr •^iiilnmi.

AHKAM Bi[!--\IIL'M

Dispelling outer obstacles

Coiilc>ii}iliilc:

Countless wrathful Khiindnrohl? em.male from the siniihura mandala and banisli to a great distance all evil spirits and obstructors who tr\' to prevent me from receiving the profound blessings. OM KHANDAROHI HUM HUM PHAT

Purifying inner obstacles

\'un' tafic llu- inner nffeyiug. OM AH HUM My bodv and mind are filled with bliss and all inner obstacles are purified.

Answering the questions

'Dear one, who are you and what do you seek?'

I am 3 Fortunate One seeking great bliss. 'Dear one, why do you seek great bliss?' To fulfil the commitmenl of supreme Buddliiihuud.

Generating the mind of all yogas

At my heart is a moon upon which stands a white vajra. They are the nature of conventional and ultimate bodhichitla. GUIDE TO DAKINI LAND

The Venerable Lady touches i/our heart stahiliziiig these minds niid blessing ihem while reciting:

OM SARWA YOGA TSITA UPATAYAMI OM SURA TA SAMAYA TON HO: SIDDE-il VAfRA YATA SUKAM

Pledging secrecy

The Veneriible l^uiii touches \ioiir cniwii with her X'ajra:

Now you are entering into the lineage of all the Yoginis. You should not mention these holy secrets of all the Yoginis to ihose why have not entered the mandala of all the Yoginis or to those who have no faith,

limgiiic that \pu lake hold of the vajrn in Vajrayogini's hand and arc led before the Vdjrni/ogiiii residing in the centre of the mandala.

D7-\ HUM BAM I !0

Reciting this i/ou enter the oiilcr ifamihil, Wnp to enter the inner (Fmuilyl:

Taking the Bodhisattva vows

Think thai in front of Vnjriu/ogini iiou ^^enerate hodhichitta and

lake the Bodhi^tittva i-oivs ini reciliug the Tn'ilric fejvn-Umh

priu/er three tinted.

1 go for refuge to the Three [eu'els

And contess iiidividiiall) all nei;

I rejoice in the \'irtues ol migrating heings And hold uilh iin mind a Buddha's enlightenment.

I go tor refuge until I am enlightened To Biiddh.i, Dharma, and tho Supreme Assembly, And lo accomplish the aims of niysell and others

I shall generate the mind of enlightenment. VAIRAYOCINI SELF-INITIATION SADHA\'A

Having generated the mind of supreini? enlightenment,

I shall invite all sentient beings (o be my guests And engage in the pleasing, supreme practices of enlightenment.

M3V I attain Biiddhahond to benefit migrators.

Taking Tanlric vo«s — the nineleen commitments of Ihe five Buddha Families

Recite three limes:

AII Buddhas and vour Sons And all Heroes and Dakinis

Please listen to what I now say. From this time forth

Until I reach the essence of enlightenment,

I, whose name is Shall generate the sacred, unsurpassed mind iif enlightenment.

Just as all the Conquerors of the three times Have assured themselves of enlightenment in this way.

From now on I shall maintain the vows That come from Buddha [Vairochanaj. The unsurpassed Three Jewels Of Buddha, Dharma, and Sangha.

1 shall also firmly maintain The three t\'pes of moral discipline: Training in pure discipline, gathering virtuous Dharmas, And benefiting other living beings.

I shall perfectly maintain The vajra, bell, and mudra Of the great, supreme Vajra Family, And shall rely on mv Spiritual Guide.

1 shall observe the pleasing commitments Of the great Ratna Family, Always peiiurminj; Ihe lour type^ of ^ivinfi Six limes ever>' day,

36? GUIDE TO DAKINT LAND

Concerning the great, pure Pama Family. Arisen from the great enlightenment,

I ^hall maintain individually the sacred Dharmas Of the outer, the secret, and the three vehicles.

Concerning the great, supreme Karma Kamily.

I shall perfectly maintain individually

All the viiws that 1 have taken And make as many offerings as possible.

I shall generate the sacred, unsurpassed mind of enlightenment. And for the sake of all living beings

I shall keep every one of my vows.

1 shall deliver those not delivered. Liberate those not liberated, Give breath to those unable to breathe.

And lead all beings to a state beyond sorrow.

Taking the uneonimon vows of Mother Tantra

Rcatc three limes:

Eternalh' I shall go for refuge To Buddha. Dharma, and Sangha.

Eternally I bhall go for refuge To all three spiritual vehicles. The Secret Mantra re.ilizations. The Dakinis, Heroes, Heroines, Empowering Deities, And the great beings, the Bodhisattvas.

Bui most of all, to you mv Spiritual Guide.

O glorious Heruka and all the Heroes,

And .ill \uu countless Bodhisattvas, The Nangdza ^oginis and so forth.

Please listen to what I now sav.

From this time forth

Until I abide in non-duality

368 VATRAYOGIMI SELF-[MTIAT10M SADHA\A

i shall maintain pertcctiv

The hvcnt\-twii pure pr,ii.tiCL's vif iii--n du.ilih-.

Visualizing the inner Yogini

Light rays radidte from the ht^irt ot Guru \',i|r,ivo);iiii .iikI punlv niv negtitivities, iibstruchoiip. .iiilI thoir impniit^ together with ni\- Liefiled bodv. Tht'v .ill become emptiness.

From the state ot enipliness. from FH FH comes .i red phenomena-source, a double letrahedmn. int^uie which I'rom

AH comes a moon mandai.i, nhite with .1 shade of red. In the centre of this stands a red letter BAM encircled by OM OM OM SARVVA BUDDHA DAKIMYE \'A1RA WARNANIYF 'VA|RA BEROT7A\lVE HUM HUM HUM PHAT THAT PHAT SOHA, a red -coloured mantra rosar\' circling comiter-dockwise. From these, lii;ht ravs radiate making offerings to the Superior beings and fulfilling the welfare of sentient beings. Gathering back, thev transform into an eight-petalled lolus of various colours with a sun niandala at its centre. Upon this 1 arise in the form of \'enerable Vajravogmi. Mv outstretched right leg treads on the breast of red KalaraH, My bent left leg treads on the head of black Bhairawa. which is bont backwards, I have a led-coloured bodv which shines with a brilliance like that of the fire of the aeon, 1 have one face, two hands, and three eves looking towards the Pure Land of the Dakims, My right hand, outstretched and pointing downwards, holds a curved knife marked with a vajra. My left holds up a skiillcup

filled vs-ith blood which 1 partake of with my upturned mouth. My left shoulder holds a khatanga marked with a vajra from which hang a damaru, bell, and triple banner. VU black hair hanging straight covers my back down to my waist. In the

prime of my youth, my desirous breasts are full and 1 show the manner of generatmg bhss. Mv head is adorned with five

human skulls and 1 wear a necklace of fifty human skulls,

Naked, I am adorned with five mudras and stand in Ihe centre of a blazing fire of exalted wisdom.

At my navel from EH EH comes a red p henomen a -source, a double tetrahedron, inside which from AH comes a moon Vojratnigiiii VAIRAVOCINI SELF-INITIATION SAUHANA mandala, in the centre ot which is a red letter BAM. Except

for the front and back, each of the other four comers is marked by a pink joy swirl whirling counter-clockwise.

Noil' make requests by reeilmg three times:

O precious Guru, please grant me the atlainmenls of alt the body, speech, mind, deeds, and qualities of .ill the Talh.ipatas as well as every single mundane and supra nuindane attainment. Please stabilize these attaininonts.

Reeile llir lliree-OM mniitm mut fu^nlkm' the tiii^-h.

From the heart of the Venerable Ladv before me there comes a simiLir N'eiwrable Lady the si/.e of only a thumb. She enters through mv mouth and dances like lightning from the crown of mv head to the soles of mv feet. Finally she dissolves into the letter BAM at my navel. This completely transforms and there arises an eight-petalled lotus of various colours with a sun mandala at its centre. Upon this arises Venerable Vajravogini. Her outstretched right leg treads on the breast of red Kalarali. Her bent leil leg treads on the head of black Bhairan'a, which is bent backwards. She has a red-coloured bodv which shines with a brilliance like that o( the fire of the aeon. She has one face, two hands, and three eves looking towards the Pure Land of the Dakinis. Her right hand, oul^tretcbed and pointing downwards, holds a curved knife

marked with a va)ra. Her left holds up a skullciip filled with blood ivhich she partakes of with her upturned mouth Her lelt shoulder holds a khatanga marked with a va]ra trom which hang a damaru, bell, and triple banner. Her black hair hanging straight co\ers her back down lu her waist. In the prime of her vouth, her desirous breasts are full and she shows the manner of generating bliss. Her head is adorned with five human skulls and she wears a necklace of fiftj'

human skulls. Naked, she is adorned with five mudras and stands in the centre of a blazing fire of exalted wisdom.

At places in my body arise moon mandalas upon which, at my navel, is red OM BAM, Vajravarabi; at my heart blue HAM VOM, Yamani; at my throat white HRIM MOM, Mohani; at my CL'IDE TO DAKINl LAND forehead yellow HRIM HRIM, Sachalani; at my crown green HUM HUM, Samtrasani; at all my limbs smoke-coloured PHAT PHAT, essence of Chandika.

Absorbing the outer Yogi nis

Contanpiate:

The Venerable Ladv before me dancer with delight and proclaims the sound of the mantra. Light rays radiate from her heart and invite all the Buddhas and Bodhisatt\as of the ten directions in the aspect of Venerable Vajrayogini.

Together with countless similar Vajrayoginis who emerge from the heart of the Venerable Lady before me, they dissolve into the crown of my head.

Recite Hie lliree-OM 'naiitra, plai/ the dnnitiru tinii belt, and bum special incense.

Recognizing the secret Dakini

Conleinplntc:

Mv red central channel, the width of an arrow, goes from between my eyebrows to my secret place. At the lower tip is a white joy swirl the size of only a grain of barley. Spinning furiously counter-clockwise it ascends to my heart whereby my whole body and mind are pervaded by bliss.

At the upper tip is a red jov swirl the size of onlv a grain of barley. Spinning furioiislv counter-clockwise it descends to my liearl whereby all appearance dissolves into emptiness. At my heart they mi\ inseparablv and the now pink joy swirl spins furiously counter-clockwise. It becomes smaller and smaller until it dissolves into clear light emptiness,

DHU DHURA CUHVA SAMAYA, OM BAM, HAM YOM, HRIM MOM, HRIM HRIM, HUKt HUM, THAT PHAT VAJRAYOGIM SELF-INITIATIOM SADHANA

Tlicii. to ftuhilizc. with the iM/rn touch your cnnm Ixvicc (c form a croff aiid recite:

TIKTRA \'A|RA

iVOii' I'ffcr the floifcr:

OM PRAriTZA VAIRA HO

Ncic place the flower o'l win crowi:

OM PRATl GRIHANA TON IMAM SATTt> MAHABALA

Today. O Glorious Yogini, You have souglil to open vour eves. And by opening them you have achieved Vajra eves that can see everything.'

OM \'A]RA NETRA APAHARA PATRA LAM SHI

RemoTv Ihc e\)C ribbou.

HE VAJRA PASHA

Thus you arc exhorted to look. Think:

I see dearly the entire supported and supporting mandala of Venerable Vajrayogini,

Tl\is concludes entering Ihe imvidala.

Requesting the four empowerments

Request your Guru for the bh-isinp oj tlie four empowermenis by offering a mandala and tlieii reciting three Imes:

Glorious Yogini, bestower of empowerments.

Radiant protector oi all living beings. Since you are the source of all good qualities

1 request you now to grant me your blessuigs.

In an instant i arise as Venerable Vajravogini in front of the

mandala. I am standing on a lion throne, lotus, and fun, and tread on Kalarati and Bhairawa. Above me are parasols, to my GUIDE TO DAKINl LAND

right are victory banners, to my left nre other banners, and

all around me are clouds of offerings.

Receiving the vase empowerment

nil AIM Light rays radiate from the letter BAM al the heart of Guru Vajrayogini and invite the empowering Deihes, the supported and supporting mandala of Glorious Chakrasamvara.

O. all you Tathagatas, please grant the empowerment.

Requested in this way, the eight Goddesses of the doorways drive away hindrances, the Heroes recite auspicious verses,

the I ieroines sing vajra songs, and the Rupavajras and so forth make offerings. The Principal mentally resolves to grant the empowerment and the four Mothers together with Varahi, holding jewelled vases filled with the five nectars, confer the empowerment through the crown of my head.

Noir rerilc the aiisttichiii: verses:

Glorious Meruka with vour blazing body. You shake the three worlds with HA HA, the sound of your laughter,

And you confound all the demons with HUM HUM PHAT THAT. Please grant me now the auspiciousness of Chakrasamvara.

Your mantra bodv is conjoined with EV.AM, Your speech is the play of non-dual AHLIKALI, Your mind has gone to the essence of ANG, Please grant me now the auspiciousness of Vajravarahi.

Just as all the Tathagatas granted ablution At the moment of [Buddha's] birth. Likewise do we now grant ablution With the pure water of the gods.

OM SARWA TATHAGATA ABHIKEKATA SAMAYA SHRIVE HUM TSATRA BIRA TON ABHIKINTZA MAM, KAKASE, ULUKASE, VAIRAVOGINI SELF-INITIATION SADiTANA

SHONASE. SHUKARASE, YAMADHATI, YAMADUTl, VAMADANGTRINI, VAMAMATANI BENZl BHAU'A ABillKIMTZA HUM HUM

Saying this they grant ihe empowernicnl. My \vhi>Ie bodv is filled, all stains are purifii'd, and the evcess water remaining on my crown changes into Vairochan.i-Heruka tiiRcther with Ihe mother who adorn mv crovvn.

DZA HUM BAM HO The empowering Deilies dissolve through the crown of mv head,

Sii Ibiil Ihcii rciimn finw rn'itc: OM SUPRA TIKTRA VAIRE SOHA

Transmission of the mantra

A rosar}' of the three-OM mantra rises from the letter BAM al the htart of Guru Vajrayogini, Leaving through her mouth, it enters mv mouth and dissijlves into the letter BAM at my heart.

Wliilc ci'iitemi'lali'i^ thh, rccik' the lhrce-0\^ miintr<\ three

t'WKS.

Transmission of the promise

Recite three tmies:

Guru Vajravogini please listen to what I now say, I whose

name is . . . , . from this time forth until I reach the essence of enlightenment, shall hold you, Venerable Vajrayogini, as

my personal Deity for attaining the Dakini state, I shall recite the three-OM mantra times each day,

Wfrfij performing self-iiiitlaiion it is twi neccssan/ lo receive Ihe Iransmissioii of the promiic. U is sufficient lo imaf^ine slrongiy

thut you wilt liold the Venerable Ladxi rts i/oiii personal Deity and then recite the folloioiiig: GUIDE TO DAKINl LAND

Transmission of the blessings

Recife lliree limes while scattering flowers or grains:

O Blessed One. may I receive your blessings. Please grant me your blessings.

Your Guru also says:

O Blessed One, may they receive your blessings. O Blessed One. please grant your blessings. May they receive all the blessings of the body, speech, and mind of Venerable Vajrayogml.

imagine that you place flowers on the crown of your head. Now

lake a little siiulhura with your left ring finger, and hntcli your forehead, throat, and heart ivhile reciting the three-OM niantm.

This is the traiis'iiission of the blessitigs.

>Jo'd' think thai the Venerable Lady says:

Thus vou have received the vase empowerment in Ihe heap mandala of bodv. All defilements of vour bodv are purified, vou are empowered to meditate on the eleven vogas of generation stage, and vou will ha\o the good fortune to attain the resultant Emanation Bodv.

Receiving the secret empowerment

Vinunlizc as follows:

All the Talhagatas of the ten directions enter into union with the Yogini and the drops of their bodhichitta fall into the skulliup. The Venerable Ladv takes these and places them on mv tongue.

While m-ili

skiillcui' in front with your left ring fiit^cr and place it on i/our toiigne. Cofiteiiiplatr:

I experience these drops flowing through mv throat. They mix inseparably and become of one taste with the bodhichitta in VAJRAYOCIMl SELF-INITIATION SADHANA

the channels of my body, as it dissolvinp into commilnienl beiiiRs. The eightv coiiL-optual thoughts dissolve inln emptiness and 1 generate williin mv continuum ,» conirentiation held by gre.it bliss and the clantv oi empliness.

Now think thai the Vencinl'tc Luiy siiys:

Thus you have received the secret empowerinent in ihe nectar mandala of speech. All dehlemeiits ot vonr speech are purified, vou ate empowered to meditate on Ihe central channel path of completion stage, and von will havi; the good fortune to attain the resultant Complete Enjoyment Body.

Receiving Ihe wisdom-mud ra empowerment

Contemplate:

All the Heroes ot the ten directions merge into one and transform into Glorious Heruka standing in union with

Venerable Vajravogini. With the claritv of Vajravogini 1 receive their drops into m\' secret place.

Take some sindhura from the siudhura mandahi ii'ith Ihe tip of

t/our left mtg finger anil place a drop at ^oiirihive!, heart, throat, and forehead while reciting the tliree-OM tnanlra.

The bodhichitta at my secret place is drawn up to my navel. The entire channel wheel at my navel ts filled with bodhichitta

and I e\perience the exalted wisdom oi joy.

The bodhichitta is drawn up to my heart. The entire channel

wheel at my heart is filled and 1 experience the exalted wisdom of supreme joy.

The bodhichitta is drawn up to my throat. The entire channel

wheel at my throat is filled and I experience the exalted wisdcm free from [the appearance of] joy.

The bodhichitta is drawn up to my crown. The entire channel wheel at my ctown is filled. At this point my whole body is pervaded by channels, all the channels are per\'aded by bodhichitta, the bodhichitta is pervaded by bliss, the bliss is GUIDE TO DAKINJ LAND

pervaded by emptiness, and I experience the spontaneously- b«rn joy tlial is the union of bliss and emptiness.

Mw lluiik thai Ihc Vciwrabk lady saxfs: Thus vou ha\ e received the wisdom -mudra empowerment in the sindhura mandala of mind. All defilements of your mind are purified, you are empowered to rely on the path of a messenger, and you will have the good fortune to attain the resultant Truth Bodv,

Receiving the word empowerment

Tbi: Vi'iicmble Ladi/ in frmil of you says:

The ultimate nature of phenomena has no thing;

Like space, it is without stain. With the vajra of the exalted wisdom of emptiness. Meditate perfectlv on emptiness.

Co'ilc'iipliilc the 'nciiiiiuf; ns foUo^rs:

From the beginning the ultimate nature of phenomena has not

been polluted by even the slightest trulv-existent thing. It is

like space, completely free from all elaborations of existence and non-existence, permanence and annihilation, samsara and nirvana. Necessarily from the beginning its entitv has not been polluted by the elaborations of apprehender and

apprehendt'd; therefore it is without stiiin. Such is the object emptiness. With the object-possessor, the vajra of non-dual

exalted wisdom in which all dualistic appearance has subsided, meditate perlectl\' on emptiness and you will generate Great Bliss Union in vour continuum.

Rcmniii in nicditnlivc equipoise i'l this state lor it while. Now

think Hull the VeiieraMc Liii\) sm/s:

Thus you have received the precious word empowerment in the mandala of ultimate bodhichitta. All defilements of your thri'i' d.iors nve puiitied, you are empowered to meditate on

tlie path 1.1I inconcei\ ability, and you will have the good fortune to .ill,iin the resultant Nature Bodv. VATRAVOCI\l -IFl F-INITCAVION SflDHAN;*

Receiving the commitmenl

Ni>!(' iViilr lliirc Imicf^:

1 >hall do everylliiup The Prircipa) has said.

.-hid lliC'i ri\-jtc the Mhu'iiif lliirt- li";t-s.

I offer myself to \iiil Henceforth to bo vour serv.mt,

Please keep nie .is your disciple And eiijov even m\' pi'ssessioiis.

Thanking mandala

Nozo offer (I lhnukii>^ miWiMa lo Ihiink uour Cum for hi-! kindness in grtrntnig Ihc four ((iijiiirci'niii'ijfs;

0\\ VA|RA EHUMI AH HL'M Great and po^vertut golden ground, OM\A]RA RHKHE Ali HLM At the edj;e tlie iron fence stands sroiind the outer circle. In the centre Mount Meru the king of mountains. Around n'hicfi are tour continents: In the east, Pun'avideha, in the south, Jambudipa. In the west, Aparagodaniva, m the north. Uttarakuru. Each has two sub-continents: Deha and \ideha, Tsamara and Abatsamars, Salha and Uttaramantrina, Kurava and Kaurava. The nwuntflin of jewels, the \visli-granting tree. The wish-grantiiig cow, and the han'esl unsown. The precious vsheel, the precious jewel. The precious queen, the precious minister. The precious elephant, the precious supreme horse. The precious general, and tlit great trfasiire vase. The goddess of beauty, the goddess of garlands. The goddess of music, the goddess uf dance. The goddess oi iTowers, the goddess of incense. The goddess of light, and the goddess of scent. GUIDE TO DAK1NP LAND

The sun and the moon, the precious umbrella, The banner of victorv in every direction. In the centre all treasures of bolh gods and men. An excellent collection with nothing left out,

I offer this to yovi my kind root Guru inseparable from the Venerable Ladv. And thank vou for bestowing upon me the kindness of your profounci blessings. Please accept with compassion for migrating beings. And, having accepted, please grant us your blessings.

The ground sprinkled with perfume and spread with flowers, The Great Mounlain, four lands, sun and moon, Seen as a Buddhaland and offered thus.

May all beings enjoy such pure lands.

In short, may I never be parted from you. Venerable Guru Dakini. But always come under your care. And swiftly completing the grounds and paths Attain the great Dakini state.

ID.^M GURU RATNA MANDALAKAM NIRYATAYAM!

CONCLUSION

Thirdly, there are the conclmtin<^ stages. First, the tormas:

Blessing the tormas

OM KlIANDAROHI HUM HUM PHAT OM SOBHAVVA SHUDDHA SARWA DHARMA sObhawa SHUDDHO HAM Everything becomes emptiness.

From the state of emptiness from YAM comes wind, from R-WI comes fire, from AH a grate of three human heads. Upon this from AH appears a broad and expansive skullcup. Inside from OM, KHAM, AM, TRAM, HUM come the five nectars; from

380 VAIRAYOCIM SELl^-LMTEATION S/\DHAN.-\

LAM. MAM, ["AM, TAM, BAM amn' thf tivL- iikmIs, lmcIi marked bv tliesi? leltfvs. Thi> ivimi Mons, llio fin' Na/fs. ^nd the siibsUnces inside tlii' skulkup melt. Alxno llieni from HUM llu-rif .irises a white, iLpsnie-Jinvn kh,it,in);.i whicli fills into the skullcup .inci mclls whcri-ln- the subst.iiiccs lake iin the colour of merciirv. Above them three rows of vowels .ind coiison.mls stiinding one ,ibove the other tr.iiistonii miIo OM AH HUM. hroiii lliese, h^M ravs draw the nei-l.ir ot e\.ilted wisdom from the heart,-; of ,ill the r.illi,i);,it.is. Heroes, and Vcginis of the ten directions. When this is added the conients increase and become vasl. OM AH HUM (3\1

Offering the tormas

From a HL'M in the tongue of each guest there arises a three- prLinged vajrii through which thev partake of the tssence of the torma by drawing it through straws of light the thickness of onlv a grain of barley.

Offering the principal torma

Offer Ihc lormn ifhilc rciitiiig Ihnv oi scivii Simcf:

OM VAJRA AH RA l.l HO; DZA HUM BAM HO; \'AJRA DAKINI SAMAVA ton TRISHAYA HO

Offering the (orma to Ihe mundane dakinis

Offer Ike loniia while reciting: Iwice: om kha kha, khahl khahl, sarwa vakva rakyasa, bhuta, tketa, i'lbhaisa, un'ata, apamara. vajra daka, daki xadaya, imam baling GRIHANTU, SAMAYA RAKYANTU, mama SARVVA SIDDHl MLTRA YATZA\TU, VATIPAM, YATETAM, BHUDZATA, PIVVATA, DZITRATA MATI TRAMATA. MAMA 5ARWA KATAYA, SADSUKJtAM

381 GUIDE TO DAKINl LAND

BISHUDHAYE, SAHAYEKA BHAWANTU, HUM HUM PHAT PHAT SOHA

Outer offerings

OVl VAJRA YOGINl SAPARIVVARA AHRGHAM, PADAM, PUPE, DHUPE, ALOKE, GANDHE, NEWIDE, SHAPTA AH HUM

Inner offering

OM VAJRA YOCINI 5APAR1WARA OM AH HUM

Praise

Glorious Vajrayogini, Chakravatin Dakini Queen, Who have five wisdoms and three bodies.

To vou Saviour of all 1 prostrate.

To the many Vajra Dakinis, Who as Ladies of worldly actions. Cut our bondage to preconceptions.

To all of you Ladies 1 prostrate.

Prayer to behold the beautiful face of Vajrayogini

Bliss and emptiness of infinite Conquerors who, as if in a drama,

Appear tis so man\' diflerent visions in sanisara and nirvana; From among these you are now the beauhful, powerful Lady ol Dakini Land,

1 remember you from my heart, please care for me with your playful embrace.

You are ihe spontaneously-born Mother o! the Cont|uerors in the land of Akanisiita,

382 VAJRAVOCIM SELt-TVITIATION SADIIA>JA

You 3re the field-bom D.ikiiiip in the Twenty -fmn ri.icep; You ATS llie action-minir.is covering llie wbok iMrlli,

\ enerable Lady, yon .ire llie supreme refuj^e i>f mvself, tlie Yogi.

You uhc are the m.initest.ilion ol the i'iii(itine?> of the mind itself Are the actual BAM, the sphere of tiH, in the city of the vajra. In the land of illusion vou show vonrself as a fearsome cannibal. And as a smilint;, vibrant, fair voung maiden.

But no matter how mndi 1 MMiched, O Noble Lady,

1 could find no certainty of vour being truly existent;

Then the youth of my mind, exhausted by ils elaborations.

Came to rest in the forest hut which is bevond expression.

How wonderful, please arise from the sphere of the Dharmakava

And care for me bv the truth of what it says In the Glorious Horuka, King of Tantras, That attainments come from reciting the supreme secondary essence mantra of the Vajra Queen.

In the isolated forest of Odivisha You cared for Vajra Ghantapa, the powerful Siddha, With the bhss of your kiss and embrace and he came lo enjoy the supreme embrace; O, please care for me in the same way.

Just as the Venerable Kusali was led directly From an island in the Ganges lo the sphere of space. And just as you cared for the glorious Naropa, Please lead me also to the city of the Joyful Dakini.

Through the force of the compassion of mv supreme root and lineage Gurus, The especially profound and i]uick path of the ultimate, secret, great Tantra, And the pure superior intenhon of myself, the Yogi,

May 1 soon behold your smiling face, O Joyful Dakini Lady. Kiiiktira VAIRAVOGINl BELF-[MTIATION SADHANA

Requesting fulfilment of wishes

O Venerable Vairayogini. please lead me and all sentient beings to the Pure Land of the Dakinis. Please bestow on us e\ery single mundane iind supra mundane attainment.

Offering the forma to the Lord of the Chamel Grounds

Now a is iwcessan/ lo offer a tarmii io Fnllier and Mother Lord of the Chninel Grounds (Kiiikara). First bless the torma by

reciting three ti'iie!^:

0\I AH HUM HA HO HRIH

Li^ht ravs radiate froTn the letter BAM at mv heart and invite from Og\an, the palace of the Dakinis in the west, the Glorious Father and Mother Lord of the Charnel Grounds,

together u'ilh their retinues. Thev partake of all the essence of the torma bv drawing it through their tongues which are straws of vajra light, OM GIRANDZA CIRANDZA KUMA KUMA KHUMTI SOHA SHRI SHAMASHA\A ADHIPATl MAHA PISHATZl BALIMTA KHA KltA KHAH1 KHAHI (3x)

OM SHRl SHAMASHANA ADHIPATl MAHA P1SHATZI AHRGHAM, PADAM, PUPE, DHUPE, ALOKE, CANJDHE, NEWIDE, SHAPTA AH HUM OM GIRANDZA GIRANDZA KUMA KUMA KHUMTI SOHA OM AH HUM

Praise

HUM

I praise the- Lord of the Charnel Grounds, All the deeds of the Conc]uerors' minds Assuming a terrifying (orm

To tame all spirits and fulfil all wishes. I

GUIDE TO DAKIM LAMD

B\ mv praising and making offerings to you

Please fulfil your intended commitments, And grant me all the attainments

lust as I have requested.

Offering Ihe lortna to the general Dharma Protectors

OM AH HL'M HA HO HRII (3x) HUM From vour pure palace of great bliss ir Akanishta, Great powertui one emanating from Vairochana's heart, Dorje Gur. chief of all the Protectors of the doctrine, O Glorious Mahakala come here please and partake of this offering and forma.

From Yon^dui Tsal and Yama's palace And from the supreme place of Devikoti in Jambudipa, Namdrti Romati, chief Ladv of the desire realm, O Palden Lhamo come here please and partake of this offering and torma.

From the manciala of the bhaga sphere of appearance and existence.

Mother Yingchugma, principal Lady of ail samsara and nin.'ana, Chief of Dakinis and demons, fierce female protector of the man Iras, O great Mother Ralchigma come here please and partake of this otfenng and torma.

From Silvva Tsal and Haha Gopa, From Singaling and the Ti Se sriow mountain, And Irom Darlungna and K

From the eiglit charnel grounds and Risul in the south, From Bodhgaya and glorious S.im\a. /\nd Irum Nalatst and glorious Sakya, O Lagim I'omo come here please and partake of this offering and torma. VAlUA'iOGlNI SELr-IMTlATION SAI)HA\A

Fnim tho ch.irnol i;tounds of M.irubf in ihc norllviM?!, From tho roJ, rocky lulls iil Baiigsii in Intii.i,

And from Hie supreme places of Darluns D.igr.im .ind so toilli. O Vaky

Especially from Odiyana, Land of the D.^kiiiis, And from vour natural abode, Conipletelv encircled bv miiiidaiu' and supianiunciane Dakini^,

Father-MoHier Lord of tlie Cliarnel Grounds come here please dnd partake of this offerinj; and lorma.

1 request you, I make offerings to you, O host of Protectors of [he Conqueror's doctrine,

I propitiate vou and relv on vou, O great Protectors of the Guru's words,

I tTi' out to you and beseech you, O host of destroyers of the abstructors of Yogis, Please come here quicklv and partake of this offering and torma.

1 offer a torma adorned with red flesh and blood.

1 offer drinks of alcohol, niedicme-nectars, and bloiid.

I offer the sound of lai^e drums, Ihigh-biins' trumpets, and cvmbali.

1 offer large, black silk pennants that billow like clouds.

1 offer breath-taking attractions equal to space.

I offer loud chants that are powerful and melodious.

1 offer an ocean of outer, inner, and secret commitment substances.

I offer the plav of the esaltod wisdom of inseparable bliss And emptiness.

May you protect the precious doctrine of Buddha. May you increase the renown of the Three lewels. May you further the deeds of the Glorious Gurus.

And mav vou fulfil whatever requests 1 make of you.

Al tliii point the tsog is offered in aceoydame with tlw ritiuih in the ielf-gcncfaHon sadliana (pp i14-27). Oivj,' Shii;fdiiii VAJRAYOCINI SELF-INnIAT10^ SADHANA

Thanking offering

OM KHANDAROHl HUM HUM THAT OM SOBHAU'A SHUDDHA SARWA DHAKMA SOBHAWA SHUDDHO HAM Evervtiiiiig becomes emptiness.

From Hie slate of emptiness, tmni RAM come skiillcup vessels inside which from HUM come offtrinj; substances. Bv nature emptiness, Ihey have the aspect ot (he iinHivitiual ofteritig substances and function as objects of enjoyment of the six senses lo bestow special, linconlaminated bliss. OM AHRGHAM AH HUM OM PADAM AH HUM OMVAJRA FUl't AH HUM OM VA]RA DHUPE AH HUM OM VAIIW At.OKR AH HUM OM VAIRA GANIDHE AH HUM OM VAJR-'^L \'F\V[DF AH HUM OM VAJRA SHAFTA AH HUM

Outer offerings

OM VAJRA YOGINl SAPARIVV.^RA AHRGHAM, PADAM, PUPE, DHUPE, ALOKE, GANDHE. NEWIDE, SHAPTA AH HUM

Inner offering

OM VAIRA YOGINl 5APARHVARA OM AH HUM

Eight lines of praise to the Mother

OM I prostrate to Vajravarahi, the Blessed Mother HUM HUM PHAT OM To the Superior and powerful Knowledge Lady unconquered by the three realms HUM HUM PHAT GUIDE TO DAKINI LAND

OM To you who destroy all fears of evil spirits with your great vajra HUM HUM PHAT OM To vou with controlling eyes who remain as the vajra seat unconquereii by others HUM HUM PHAT OM To vou wliose wraltiful fierce form desiccates Brahma HUM HUM PHAT OM To you who terrif\' and dry up demons conquering those in otlier directions HUM HUM PHAT OM To vou who conquer all those who make us dull, rigid, and confused HUM HUM THAT

OM I bow to Vajra\arahi, the Great Mother, the Dakini consort who fulfils all desires HUM HUM PHAT

Praise

O Glorious Vajrayogini, Chakrai'atin Dakini Queen, Who have five wisdoms and three bodies.

To you Saviour of all 1 prostrate.

To the manv Vajra Dakinis, Who as Ladies of worldlv actions. Cut our bondage to preconceptions,

To all of vou Ladies I prostrate.

Brief dedication

Bv this virtue may I quickU' Accomplish the actual Dakini, And then lead every migr.itor Without e\ceplion to that ground.

Requesting fulfilment of wishes

,Viii(' n'ilh I'lihiif ^

O \cnerabie Vajiavogmi, please lead me and all sentient

390 VAIHAVOCTNl SELF-INITIATION SADHANA beings tn ihe Pure Lanci of the Dakinis. Fle.ise bestoiv on us tven' shi^li? nunJtiiie tind siifiitiiiiuiid.iiio itll.iiiinifiil.

Requesting forbearance

NiTc fiv/fc the Ijiiiidifd-lflliT niiMlrn iif H,-iiikiK

DM VA)RA HERUKA SAMAYA. MANU PALA"! A, HERL'KA TENO PATITA, DRIDHO ME BHAIVA, SUTO KAYO ME BHAWA, SUFO KA"iO ME BHAU'A. AN'URAKTO ME BHAWA, SARWA SIDDH] ME PRAYATZA, SARIVA KARMA SUTZA ME, TZITAM SHRIYAM KURU HUM, HA HA HA HA HO BHAGAVVAN, VAJRA HERUKA MA ME MUNTSA, HERUKA BHAWA, MAMA SAMAYA SATTO AH HUM PHAT

Reqiic?! fyrbcarmicc (ly 'ccif/iij;;

^Vhatever mistakes I ha\'e made Through not finding, not understanding,

Or not having tlio abihty. Please, O Protector, be patient with all of these.

Extensive dedication

Nou' with a iingtc-pciiiled mind nmke the fotkKri)}^ hiuiilavuil

prayers to Gum Vajrai/ogim hi the space before i/o\i:

Thus, through the force of meditating correctly on Ihe excellent ripening and liberating paths Of the powerful Ladv of Dakini Land, the Mother of the Conquerors,

May I always come under the loving care Of the perfect Guru, the source of attainments.

In the great ship of leisure and endowment. Flying the white sail of mindfulness of impermanence. And blown bv the favourable wind of accepting and abandoning actions and effects,

Mav 1 be delivered from the fearsome ocean of samsara. GUIDE TO DAKINI LAND

Through futting on the armour of the ^reat mind of onlighlennient, Out of compassion for livmg twings, my mothers,

May I enter into the ocean of the Bodhisattva's deeds And thus become a suitable vessel for Ihe ripening empowerments.

Through the kindness of the qualified Vajra Holder

1 enjov the nectar of the Highest Yoga Tantra empowerments And the blessings of the Venerable Lady:

Thus mav I become a suitable vessel for meditation on the liberating p^iths.

Bv protecting as I would my eyeballs The vows and commitments taken at that time. And through prachsing the yogas of sleeping, rising, and experiencing nectar. May my three doors engage in the three joys.

Reiving on the crown-jewel of the non-deceptive objects of refuge, Taking to heart the great purpose of migrators, my mothers. And cleansing my stains and faults with the nectar of Vajrasattva,

Mav 1 be cared for by the compassionate, venerable Gurus.

The beauHful Mother of the Concjuerors is the outer Yogini,

The letter BAM is the supreme mner Vajra Queen,

The clarity and emptiness of the mind itself is the secret Dakini Mother:

May 1 enjoy the sport of seeing the self-nature of each.

May I complete the yoga of gener.iting mvself as the Deity. The marvellous method for bringing into the path of the three bodies The three bases of punficahon - death, bardo, and rebirth - And the supreme method for ripening the realizations of the path and the result.

The worldly environment is the celestial mansion of the letter EH,

392 VAJRAVOCINI SELF-INITIATION SftDHAMA

And its inh.iLiitants, the sentient beings, ari- tlie Yofiinis ot the letter BAM;

Tlirousli 'lif concentration ol Iho (;rt?

Visualizing the inner channels and elements as the thirty- seven Deities,

Absorbing all phenomena of samsar.i ,inJ nii\'.ui,i in the nature of the three messengers And wearing the armour of the mantras,

May 1 never be iiisturbed by outer or inner obstacles.

Through verbal and mental recitation focused single-pointedly On the mantra rosarv at the emanation wheel and the dharma ivheel. And through the two completion stage messengers arising at that time,

Mav 1 generate the exalted wisdom of spontaneous bliss and emptiness.

When through the hooking lights radiating from the letter BAM and mantra rosar\" All three realms and their beings melt into hgbi and dissjlve into me.

And I too dissolve bv stages into emphness. May my mind remain in the sphere of bliss and emptiness.

When I arise from that state as the Deity marked by the armour.

Protected from all obstacles by the wrathful sound of the boundaries.

May all appearance arise as the three secrets of the Deity, actions its branches. And may I complete the yoga of daily and

Thus, through the yogas [numbering] the directions and the moon.

May I eventually be led directly to the city of Knowledge Holders By the coral -coloured Lady of joy With freely-hanging vermilion hair and orange, darting eyes. GUIDE TO DAKINI LAMD

Having practised in a place of corpses with sindhura and a langali stem, And having wandered throughout the land, Ma\' the beautiful Lady to whom the swirl at my forehead transfers Lead me to the land of the Dakinis,

And if I am not delivered in this life. Then through the force of my single-pointed effort in meditation, recitation, and so on. Mav the jovful Lady of Dakiiii Land take me into her care Either in the bardo or within a few lives.

When, moved bv powerful winds, nw mind in the form of the letter BAM Leaves my central channel through the door of Brahma.

May I attain instaiil deliverance through the transcending path Of mixing with the mind of bliss and emptiness ol the Mother of the Conquerors.

When the inner Varahi has destroyed the creeping vine of apprehender and apprehended. And the dancing Lady residing in my supreme central channel Has emerged through the door of Brahma into the sphere of the pathway of clouds. May she embrace and sport with the Hero, Drinker of Blood.

Through the yoga of unifying Itlie two winds], meditating single-pointediy On the tiny seed of the five winds at the lotus of mv navel, Mav my menial continuum be satiated bv a supreme bliss From the fragrant drops per\ ading the channels of my body- mind.

When, through the laughing and smiling pta\ of the beautiful Lad\' Of normal light tummo within mv central channel. The youthful letter HAM has been completely softened.

May I attain the ground of the great bliss of union.

When the reddish-black RAM residing in the centre of the three channels at m\ nave! VAJHAVOGINI SELF-INITIATION SAPHANA

Has been set abl.ize bv mv upper .iiid lower winds.

AiiJ its ckMnsini; tire ii.is t>iirnei1 <>\v seventv-two thousand impure elenienls. May niv central irhannel be completelv filled w'llb pure linips.

When the fivc-cokiured drop belween my evebrows li.is gnne to my crown.

And the stream of moon-liijuid orijiin.iting tTom it Has reached the stamen of mv secret lotus.

May 1 be satiated by the lour jovs of descendini; and ascending.

When, through beinj; struck bv the ravs of five lights radiating troni th.Tl drop. All stable and movin;; phenomena, mv bodv and so forth, Have been transformed into a mass of brilliant, clear rainbows,

Mav 1 once again enter the natural aboJe, the sphere of bliss and emptiness.

Wlieii the Yogini of mv own ntiiid, Ibc union bevond inlcUect, The primordial state of inexpressible emptiness and clarity. The original nature free from arising, ceasing, and abiding,

Recognizes its own entilv, may 1 be forever nourished.

When mv channels, winds and drops have dissolved into the sphere of E\'.AM, And the mind itself has attained the glarv of the Truth Bodv of great bliss,

Mav 1 care for these migrators as extensive as space With mimeasurable manifestations of countless Form Bodies.

In short, mav I never be parted from \ou. Venerable Guru Dakini. But always come under vour care. And swiftly completing the grounds and paths. Attain the great Dakini state.

Through the blessings of the Conquerors, and Ihejr mar\ ellous Sons, The truth of non-deceptive dependent relationship. And the power and force oi my pure, superior intention. May all the points of mv sincere pravers be fulfilled. GUIDE TO DAKINI LAND

Requesting the Deity to remain

Ifi/ou have an hnn^c siicli as n flatiic or a painting yon should

recite:

Please remain here inseparable from this image

For the sake of all living beinf;s; Please grant us long, healthy, and prosperous lives. And bestow the supreme attainments. OM SUPRA TIKTKA VAJRF. SOHA

Requesting Ihe Deify to return in future

tfyoii hai'e no image then recite:

You who fulfil the welfare of all living beings And bestow atUiinments as ther are needed. Please return to Ihe land of Ihe Buddhas, And return here again in the future.

V'AIRA ML The wisdom beings return lo their natural abodes, the commitment beings dissolve into me, and the other guests return to their own places.

Auspicious prayers

May there be the auspiciousnesS of swiftly receiving the blessmgs Of the hosts of glorious, sacred Gurus, \'airadhara, Paiidil Naropa, and so foith, Ihe glorious Lords of all virtue and excellence.

May there be Iho auspiciousness of the Dakini Truth Bodv, Perfection of wisdom, the supreme Mother of the Conquerors, The natural clear light, free from elaboration from the beginning.

The L.idv who emanates and gathers all things stable and mi>\'lng

396 VAIRAVOCINI SELF-IMTIATIO^ SADHANA

tliei-e be tht auspiciousiifss ot tlie Co in I elf Enio^iiient Mav f-" Bodv, spontuslv-Kiiii, A biidv, Mdiant and be.iuliful, ,ibl.i/e with llic glon ol llic major ami minor marks, A speecli firocl.iiming tlie sufreme \'ehicle wilh si\tv melodies. And a mind i>l non-conct'pUial bliss and dnrilv, possessinj; the five c\.))ted ivisdoms.

May there be the auspiciousnes-^ of Ihf Em.iiiaiioii Bud\ , born Irom the place?, LaJies who with various Form Bodies, in various places, fulfil bv various means the aims of various ones to be tamed In accordance with their various wishes.

May there be the auspiciousness of the supreme Dakini, mantra-born, A venerable Ladv ivith a colour similar to that of a rubv. With a smiling, wrathful manner, one face, two hands holding cuA-ed knife arid skullcup. And two legs in bent and outstretched positions.

May there be the auspiciousness of your countless millions of emanations. And the hosts of the seventy-lwo thousand [Dakinis|

Eliminating all the obstructions of practitioners. And bestowing the attainments that are longed for.

Colophon. This s^dhiiriJ was Irdnslalcd under the <:<: guidance of Geshe Kelsang Gyatso. Vajrayogmi Retreat Preliminaries

by Je Phabongkhapa Vajnif/oghi! Vajrayogm'i Retreat PreJiminarlcs

GOTNG FOR REFUGE AND GENERATING BODHICHITTA

Rcgbi in/ .v'lWiy Ivt rcfui;c ituI ycui'iiUnii; hitihu'SulIn bn(fl\i.

INSTANTANEOUS SELF-GENERATION

In an instant I become Venerable Vajrsyiigmi,

BLESSING THE INNER OFFERING

OM KHAXDAROm I iL'M HUM PIIAT OM SOBHAUA SHL'DDHA SARIVA DHAKMA SOBHAU'A SHUDDHO HAM Even'lhing becomes emptiness.

From the state of emptiness, from YAM comes wind, from

RAM comes fire, from AH a grate ot three human heads. Upon this from AH appears a broad and expansive skulkup. Inside, from OM, KHAl^l, AM, TRAM, HUM mme the live nectars; from LAM, MAM, RAM, TAM. BAM come the five meats, each marked by these letters. The wind blows, the fire blades, and the substances inside liie skullcup mell. Above them Iruni HUM there arises a while, upside-down khatanga which falls into the skullcup and melts wherebv the substances take on the colour of mercur\'. Abo\ e them three rows of vowels and consonants, standing one above the other, transform into OM AH HUM. From these, light ravsi draw the nectar of e\altt?d wisdom from the hearts of all the Tathagatas, Heroes, and GUIDE TO DAKINI LAND

Yoginis of the ten directions. When this is added the contents increase and become vast. OM AH f{UM (3\}

ACCOMPLISHING THE CLEANSING WATER

OVI KHAN'DAROHI HUM HUM PHAT 0\i SOBHAVVA SHUDDHA SARWA DHARMA SOBHAVVA SHunnno ham Everything becomes emptiness.

From the state of emptiness, from PAM there arises a white jewelled vase complete witli M the essential features such as a large belly, a long neck, a down-turned lip and so forth, OM DAB DE DAB DE MAHA DAB DE SOHA.

The water of the vase and the divine Ganga water become in'ieparable. Upon this, from PAM, comes a lotus, sun, and corpse seat, and upon this, from PAM. comes a curved knife marked by a PAM, From this ctimes Khandarohi who is red with one face and two hands. Her right hand holds a curved knile and her left hand holds a skullcup. She grips a khatanga in the crook of her left arm. She is naked with bone ornaments and freely hanging hair. Her head is adorned with live human skulls and she wears a necklace of fifty himian skulls. She has three eyes and stands with her right side oulstretched.

At her crown is an OM. at her throat is an AH, and at her heart is a HUM, Light niya radiate from the HUM at her heart and invitf from Iheir natural abodes wisdom beings who are similar in appearance, together with the empowering Deities. PHAIM DZA HUM BAM HO Thev become non-dual.

The empowering Deities grant empou'erment and her crown IS .idorned bv Ratnasanibha\a, VAJHAVOCINl RETREAT PHEUMINAHIES

Blessing the offerings

OM KHANDAROHI HUM HUM THAT OM SOPHAVVA SHUDDHA SARVVA DHARMA SOBHAWA SHUDDHO HAM Everything becomes emptiness.

From the state ot emptiness, from KAM come skiillcup vessels inside which from HUM come oflering substances. By nature emptiness, they have the aspect of the individual offering substances and function as objects of enjoyment of the six senses to bestow special, uncontaminated bliss. OM .-^hrgham ah hum OM PADAM AH HUM OM VAJRA PUPE AH HUM OM VAJRA DHUPE AH HUM OM VAJRA DIWE AH HUM OM VAJRA GANDHE AH HUM OM VAJRA NEWIDE AH HUM OM VAJRA SHAPTA AH HUM

This blesses the two waters, ftcuvrs. incense, light, perfume, food, md music.

Ouler offerings

OM AHRGHAM PARTITZA SOl iA OM PADAM PARTITZA SOHA OM VAjRA PUPE AH HUM SOHA OM VAJRA DHUPE AH HUM SOHA OM VAJRA DIWE AH HUM SOHA OM VAJRA, GANDHr. AH HUM S(')HA OM VAJRA NEWIDE AH HUM SOHA OM VAIRA SHAPTA AH HUM SOHA .

GUIDE TO DAKINI LAND

Inner offering

OM KHAN'DAROHI HUM HUM PHAT OM AH HUM

Praise

Ben^arahi, element of fire. By nature mindfulness of phenomena, Principal Dakini of the Lotus Family,

To you, Khandarohi, I prostrate.

Now lake hold of the inatiira thread and contemplate:

The mantra rosan' at my heart leaves by coiUng around the

manlra thread. It moves the mind of the Deity within the vase whereby light rays radiate trom her heart. These invoke all the blessings of the body, speech, and mind of the Buddha and Bodhisattvas of the ten directions in the aspect of light rays and nectars. These dissolve into the Deity in the vase and a stream of nectar flows from her body and fills the vase.

Contcniphiting this, recite one hundred times: OM KHANDAROHI HUM HUM PHAT

Raitc the hundred-letter manlrn io purifxj imythiu^ added or omitted

Outer offerings

OM AHRCl iAM PAKTITZA SOHA OM TADAM PARTITZA SOHA OM \'A|RA rUPE AH HUM SOHA OM \'A|RA DHUPF All HUM SOHA OM VAIRA DUVf All HUM SOHA OM VAIRA CANnilF AH HUM SOHA OM VAIRA NEWIDF All HUM SOHA OM VAJRA yHAPTA AH HUM SOHA

404 VAJRAVOGIM RETREAT PRELIMINARIES

Inner offering

OM KHANDAROHI HUM HUM PHAT OM AH HUM

Praise

Benzarahi, element of fire. By nature mindfulness of phenonienii. Principal Dakini of the Lotus Kamih',

To you, Khandarohi, I prostrate.

Through the fire nf great bliss, the Deity within the v.ne melts into light and becomes of one laste with the water of the vase, which is the nature of bodhichitta.

In this way the cleansing a-aler is accoinylishcd

OFFERING THE TORMA TO THE GENERAL DAKINIS

Blessing the torma

OM KHANDAROHI HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA SOBHAVVA SHUDDHO HAM Everything becomes emptiness.

From the state of emptiness, from YAM comes wind, from RAM comes fire, from AH a grate of three human heads. Upon this from AH appears a broad and expansive skuUcup. Inside from OU, KHAM, AM, TRAM, HUM come the five noct.irs; from LAM, MAM, PAM, TAM. BAM come the five meats, each marked bv these letters. The wind blows, the fire blazes, and the substances inside the skullcup melt. Above them from HL'M there arises a while, upside-down khatarga which falls into the skullcup and melts whereby the substances take on the colour of mercury. Above them three rows of vowels and consonants, standing one above the other, transform into OM GUIDE TO DAKirJf l.A.VD

AH l!L'M. From Ihese, light rays draw the nectar of exalted wisdom from the hearts of all the Tathagalas, Heroes, ard Yoginis of the ten directions. When this is added the contents increase and become vast. OMAFIHUM (3m)

Inviting the guests of the torma

Perfani! the blazing miidra and recite: PHAIM Light ravs from the letter BAM on the moon seat at my heart invite the directional guardians, regional guardians, nagas, and so forth who reside in Ihe eight great charnel grounds. Thev come to the boLindaries in the eight directions, instantly enter into the clear light, and arise in the form of Venerable Vajravogini. From a white HUM in the tongue of each guest there arises a white, three-pronged vajra through which they partake of the essence of the torma by drawing it through straws of light the thickness of only a grain of barley.

Offering the torma

Recite two times: OM KHA KHA, KHAHI KHAHI, SARVVA YAKYA RAKYASA, BHUTA, TRETA, PISHATSA, UNATA, APAMARA, VAJRA DAKA DAKI NADAYA, IMAM BALING GRIHANTU, SAMAYA RAKYANTU, MAMA SARWA SlDDHl METRA YATZANTU, YATIPAM. YATETAM, BHUDZATA. PIIVATA, DZITRATA MATl TRAMATA. MAMA SARWA KATAYA, SADSUKHAM BISHLIDHAYE, SAJ lAYEKA BHAWANTU, HUM HUM PHAT PHAT SOHA VAJRAYOGINI RETREAT PRELIMINARIES

Outer offerings

OM AHRGHAM PARTITZA SOHA OM PADAM PARTITZA SOl iA OM VAJRA PUrE AH HUM SOHA OM VA)RA DHUPE AH HUM SOHA OM VAJRA D1WE AH HUM SOHA OM VAJRA GAIslDHE AH HUM SOHA OM VAJRA NEWIDE AH HUM SOHA OM VA|RA SHAPTA AH HUM SOMA

Inner offering

To the mouths of the directional guardians, regional guardians, nagas. and so forth, OM AH HUM

Requests

You the entire gathering of gods. The entire gathering of nagas, The entire gathering of givers of harm. The entire gathering of cannibals. The entire gathering of evil spirits. The entire gathering of hungn,' ghosts. The entire gathering of flesh-eaters. The entire gathering of crazy-makers. The entire gathering uf forgetful -makers. The entire gathering of dakas. The entire gathering of female spints, All of you without exceplioti Please come here and listen to me.

O glorious attendants, swift as thought. Who have taken oaths and heart-commitments To guard the doctrine and benefit living beings. Who subdue the malevolent and destroy the dark forces With terrifying forms and inexhaustible wrath. GUIDE TO DAKIM1 LAND

Who grant results to vogjc actions, And who have inconceivable powers and blessings,

To you eight types of guest [ prostrate.

I request alt of vou together with your consorts, children, and servants To granl me (he fortune of all the attainments.

Mav I and other practitioners H(ive good health, long life, power, Glory, fame, fortune, And extensive enjoyments. Please grant me the attainments Of pacifying, increasing, controlling, and wrnthful actions. O guardians, alwavs assist me. Eradicate all untimelv death, sicknesses. Harm from spirits, and hindrances. Eliminate bad dreams,

III omens, and bad actions.

May there be happiness in the world, may the years be good. May crop'^ increase, and may the Dharma flourish.

May all goodness and happiness come about. And mav all wishes be accomplished.

GIVING THE TORMA TO THE LOCAL GUARDIANS

Blessing the toima

OM Kl lAWnAROHI HUM HUM PHAT OM SOBHAVVA SHUDDHA SARWA DHARMA SOBHAWA SIlL'nnHO HAM Everything becomes emptiness.

Erom the slate of emptiness, from a DHRUW before me comes a broad and expansive jewelled vessel. Inside from OM comes a lorma,

408 VAIRAYOCIMl RETRIAV PRELIM] N AWES

Offering the torma

Rn'ilf ^'iri'i' limes:

NAM A SARWA TATAGATA AWALOKITE OM i5AMBUAR\ SAMBHARA HUM

Praise

To the Tatliagata Kinchen M.mg I prostrate,

To the T3thaf;ata Sug Dze Dampa I prostrate.

To the Tatliagala Ku [am La 1 prostrate.

To the Tathagata Jigpa Tamcha Dang Dralwa I prostrate.

Request

1 offer this torma, an ocean of nectar, possessing an excellent collection of the five objects of liesire, to Dcnnia, goddess of

the earth, to all the regional guardians in the three thousand worlds, to the five long-life goddesses, to the guardians of the doctrine, to the local guardians, the lords of the sites Ihroughcut the land, and especially those who reside in this

place. Please accept it, and without being jealous or annoyed with any of the actions performed by myself or any of my benefactors, create good conditions lliat suit our minds.

Through the force of mv intention. Through the force of the blessings of the Tathaf^atas, And through the force of the truth of phenomena. May any suitable purpose Thai I wish to come about Be accomplished without obstruction.

With lliis recitaHon req\iest iht^ locnl giiardiuiis lo engage I'fi netiiiii/es thai destroy obstacles and accomplisli fazmirablc cmi- diliom for completing a close retreat. GUIDE TO DAKTMr LAND

GIVING AND SENDING OUT THE OB5TACLE- DISI'ELLING TORMA

Invocation of the wrathful Deities

Light ravs radiate from the letter BAM at my heart ard invite

tlic entire assembly of wrathful Deities to the space before me. OM MAHA KRODHA RADZA SAPARIWARA VAJRA SAMADZA HUM O light of exalted wisdom blazing like the fire of the aeon. Who burn away every trace of ignorance and the darkness of desire. Who destrov all fears of the hateful Yama, O great Hero who wear a tiger skin to display your courage, You who suppress all misleading demons and subdue all foes,

wrathful Knowledge King, 1 beseech you to come to this place.

1 invite you to subdue those who mislead us; Please come through the force of my offerings to help all living beings.

OM VAJRA MAHA KRODHA RADZA SAPARIWARA EH HA HI PRAVARA SAKAIWM AHRGHAM PARTITZA SOHA

Requesting the Deities to remain pama ka ma i.a yf. tOn

Outer offerings

OM VA]RA MAHA KRODHA RADZA SAPARIWARA PI^VARA SAKARAM AHRGHAM PARTITZA SOHA OM VAJRA MAHA KRODHA RADZA SAPARIWARA PRAVARA SAKARAM PADAM PARTITZA SOHA OM VAJRA MAHA KRODHA RADZA SAPARIWARA PURE PARTITZA AH HUM SOMA

410 VAJRAVOCINl BBTREAT I'RELIMLN ARIES

OM VAIRA MAHA KRODHA RADZA SAPARIVVARA DHUPF PARTITZA Ail HUM SOllA OM X'AIRA MAHA KKODHA RADZA SAPARIWARA Al.OKE rARTIT7A AH HUM SOHA OM \'A|RA MAHA KRODHA RADZA SAPARHVARA CAMIHF PARTITZA AH HUM SOHA OM VAIRA MAHA KRODHA RADZA SAPARIWAKA NEVVIDE TARTTTZA AH HUM SOHA OM VAIRA MAHA KRODHA RADZA SAPARIWARA SHAPTA PARTITZA AH HUM SOHA

Inner offering

OM VAIRA MAHA KRODHA RAD/'A SAPARIWAKA OM A\{ HUM

Praise and prostration

HUM

I prostrate to this assembly ablaze vvilh great wrath, Who from the non-dual state of emptiness, the nature of phenomena, Displav the form of Bhairavva skilled in means, Never forsaking even worldly deeds.

Even though your exalted \snsdoin nevtr moves from the state of peace. Your bodily features display a wrathful, devouring manner, And vour voice resounds with the sound of a thousand thunderclaps;

I prostrate to you who subdue all [demons].

You display the sport of superior exalted wisdom. And in your hands hold various sharp weapons To root out and destroy the great poison of the delusions;

1 prostrate to you adorned by a canopy of snakes,

1 prostrate to you who stand with your legs drawn and outstretched in the manner of a Hero GUIDE TO DAKINl LAND

In the midst of a v.ist bliizing fire like tKe end of the aeon. Who burn up obstructors and spirits with your fearful eyes. Which blaze like the sun and the moon.

You are ablaze with a brilliance like the ferocious great fire at the end of time. Your terrifying fangs flash like a thousand bolts of lightning, Your wrathful voice resounds with the roar of a thousand ihunderclaps; O King of wrathful Deities who subdue the mass of

obstructors, to you 1 prostrate, HLM You ivho proclaim the fearful sound of HUM, And destroy every single obstacle, O Deilv who bestow all the attainments.

Enemy ot obstructors, to you 1 prostrate.

Blessing the torma

Spriiikk' the oh^iach'-disfieUinc^ tormn 7('ith dmusiii'i ri'nfcr from the action vase. OM KHANDAROH] HUM HUM PHAT OW SOBHAWA SHUDDHA SARWA DHARMA SOBHAVVA SHUDDHO HAM Everything becomes emptiness.

From the state of emptiness, from DHRUM comes a vast and expansive precious vessel. Inside, from OM, comes an obst.icle-dispelling torma, a vast ocean of uncontaniinated nectar.

OM AH HUM (3x)

Summoning the obstnjcling spirits

Liglit rays radiate from the letter BAM at my heart and summcin the hosts of obstructors who interforo with the

412 VAIRAYOG1M RETPVAT PRFLIMI M ARTE'; performance of a puifinind close retreat as guests to receive

[liis otloring tonii.i. AH KARA KAY A DZA

Offering Ihe torma

Rolntc Ihc lormii doika-ifc whik nr!l!i!>^ thnr tiiw^: OM SARWA BIGNAN NAMA: SAKWA TATAGATO BAYO BISHO MUKE BHA: SAFWA DA KANC UGATE PARANA IMAM GA GA NA KHANG GRIHANA DAM BALIMTAYE SOHA

Rotate the candles ami tiiiger-tontiiis counlrr-dnckwit^c while

reciliiig three limes: OM SUMBHANl SUMBHA HUM HUM PHAT OM GRIHANA CRIHANA HUM HUM PIIAT OM GRIHANA PAYA GRIHANA PAYA HUM HUM PHAT OM ANAYA HO BHAGAWAN BYA RADZA HUM HUM PHAT

Ordering away the obstructing spirits

Pcifoii'i the muiirn for diu'in^; I'ld s/iinfi^ niiii recite: HUM All you obstructors, worldly gods, and so forth Who inhabit the site of the great mandala, listen to ivh^)!

I now sav.

1 am going lo perform a profound close ri'treat in this placy So you must go elsewhere.

If you act against what 1 say. The blading vajra of exalted wisdom Will crack vour heads into a hundred pieces. And wilhoul doubt all von obstructors will be destroyed,

NAMO Bv the truth of the glorious, sacred Gurus, the venerable root and lineage Gurus, bv the truth of Buddha, by the truth of Dharma, bv the truth of Sangha, all those who are members of the Talhagata, Vajra, Ratna, Pama, and Karma GUIDE TO DAKINI LAND

lineages, the djfferenl types of Deity of Essence, Mudra, Secret-mantra, and Knowledge-mantra, and eRpecially by the truth of Venerable Vajrayogini and her retinue of Deities, and in dependence upon the power and potential of the blessings of tho great truth, all you obstructors, whoever you may be, who are trying to hinder me in performing a profound close reh-eal in this place should be satisfied by this torma as

extensive as space that I am offering to you. You should

abandon all bad thoughts of inflicting harm and injury, and with a peaceful and beneficial mind, with a mind of enlightenment, each of vou should now go back to your own places. If you do not go you will burn in blazing vajra fires of wrathful exalted wisdom and you will definitely be completely destroyed. OM SUMBHANI SUM8HA HUM HUM PHAT OM GRIHANA GRIHANA HUM HUM PHAT OM GRIHANA PAYA GRIHANA PAYA HUM HUM PHAT OM ANAYA HO [5HAGAWAN BYA RAD2A HUM HUM PHAT

OM Kl iAKDAROHI HUM HUM PHAT

Wliile rcciliiig these mmlras forcefully, burn special incense, llirow while mustiird sterfs and, to the accompaniment of loud

music, take the torma and place it a great tiislmce away. Then think very strongly that, until the end of your close retreat, all interfering spirits have been banished to a great distance.

SETTING UP THE BOUNDARIES

Near to your outer door place ii boundary murker in a high place

where no one ifill step over it. This is the boundary h't/oiid -which you nnisl not go and inside lohich those not included within the retreat lv}(ndaries may not enter. Arrange offerings and tonnas

in front of the houmhiry mofkcr ond then sit facing it. VAJRAVOCINl BETBEAT PRELLMrS ARIES

Blessing the outer offerings

OM KHANDAROHI HUM HUM PHAT OM SOBHAWA SHUnnHA SARWA DMARMA SOBHAWA SHUDDHO HAM Everything bea>mes emjilini'ss.

From llie staW of emptiness, horn KAM a>me skullcu|.-' vessels inside ivhicli (mm HUM coiiif ottering subst.mces. By ii.iture emptiness, tlu'\ lid\e llie .ispt'cl of tlie individual offorinj; substances and function as objects ol enjox men! of the si\ senses to bestow special, uncontaniinatcd bliss. OM AHRGHAM AH HUM OM PADAM AH HUM OM VAJRA PUPE AH HUM OM VAJRA DHUPE AH HUM OM VAIRA ALOKE AH liUM OM VAJRA GANDHE AH HUM OM VAJRA NEWIDE AH HUM OM VAJRA SHAPTA AH HUM

Blessing the torma

OM KHANDAROHI HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA D! lARMA SOBHAWA SHUDDHO HAM Everj'thing becomes emptiness.

From Ihe slate of emptiness, from YAM comes wind, from

Ram comes fire, from AH a grate of three human heads. Upon this, from AH, appears a broad and expansive skullcup. Inside, from OM, KHAM, AM, TRAM, HUM come the five nectars; from LAM, MAM, PAM, TAM, BAM come the five meats, each marked by these letters. The vviiid blows, the fire blazes, and the substances inside the skullcup melt. Above ihem from HUM there arises a white, upside-down khatanga which falls into the skullcup and melts whereby the substances take on

the colour of mercury. Above them three rows of \ owels and Kbaiidarohi VATRAVCIC.INI RETRFAT [RtLUII N ARUS

consonants, st.iiuiiiii; one .ibove IKl' oIIut, li.inslomi into OM AH HUM. From thi-si.-, li^lit r,i\ s dr.iw tin; "cct.ir of CN.ilk-d wisdom Irom the hearts ot .ill tlio ri^thaf;.!!,!;., Hfrofs, and

Yoginis of tilt ten directions. When this is ,idded the contents increase and bemint \'ast, OM AH HUM (3x1

Generating the boundary marker as Khandaiohi

Sprinkle the k

and recite:

OM KHANDAIiOHl HUM HUM rH,\T OM S0BH.-\\V.\ SfiUDDfiA SARWA nllAKMA SOBHAWA SHUDDUO HAM Ever\'thing becomes emptiness.

From the state of emptiness, from PAM comes a lotus, sun,

and corpse seat upon which, from PAM, comes

marked bv a PAM. Fnun this comes Khandarohi who is red with one lace and two hands, tier right hand holds a curved knife and her left hand holds a skiillcup. She grips a khntanga

in the crook of her left arm. She is naked with bone ornaments and freelv hanging hair. Her head is adorned with a crown of five human skulls and she wears a necklace of fifty human skulls. She has three eyes and stands with her right side outstretched.

At her crown is an OM, at her throat is an AH, and at her

heart is a HUM, Light rays radiate from the HUM al her heart and invite from their natural abodes wisdom beings who are similar m appearance, tO);ether wilh the empovverinj; Deities, phaim DZa hum bam ho They become non-dual.

The empowering Deities grant ernpowerment and her crown is adorned br Katnasambha\a, GUIDE TO DAKINI LAND

Ouler offerings

OM AITRCHAM TARTITZA SOHA OM TADAM PARTITZA SOHA OM VAJRA PUPE AH HUM SOHA OM VAJKA DHLTE AH HUM SOHA OM VAJRA ALOKE AH HUM SOHA OM VAJRA GAN'DHE AH HUM SOHA OM VAJRA NEWIDE AH HUM SOHA OM VAJRA SHAPTA AH HUM SOHA

Inner offering

OM KHAXDAROHl HUM HUM PHAT OM AH HUM

Praise

Benzarahi, element of fire, Bv nature mindfulness of phenomena, Principal Dakini of the Lotus Family,

To you, Khandarohi, I prostrate.

Offering the lorina

From a HUM in tlie tonj;ue of Khandarohi there arises a three- pronged vajra through which she partakes of the essence of the torma by drawing it through a straw of light the thickness of only a grain of barlev.

Offer the toniM b\i rccili'i^ tbrcc limes:

OM VAJRA AH RA LI HO; DZA HUM BAM HO: VAJRA DAKINI SAMAYA TON TRISHAYA HO VAIRAVOCir^l RETREAT PREIIMIN ARIES

Outer offerings

OM AHRGHAM PARTITZA SOHA OM PADAM PARTITZA SOHA OM VAJRA PUPE AH HUM SOHA OM \'A)KA DHUPE AH HUM sOHA DM VAIRA ALOKE AH UVM SOHA OM VAJRA GANDHE AH HUM SOHA OM VAIRA NEWIDE AH HUM SOHA OM VAiRA SHAPTA AH HUM SOHA

Inner offering

OM KHANDAROHl HUM HUM PHAT OM AH HUM

Praise

Benzarahi, element ot tire, Bv nature mindfulness of phenomena. Principal Dakini of the Lotus Family,

To vou, Khandarohi, I prostrate.

Request

Scalier ftou'ers while reciting:

O Khandarohi, please rem.iin firm in this place until I, the practitioner, have complL'ted my close retreat. Do not allow any outer obstacles to enter and, for the sake of tKe inner attainments, please perform your deeds without wavering.

Imagmc thai Khandarohi acccpis ami, tiiitil \/oii kwe fiui^hcd

your praclice. do not dissolve her iiilo lighl but Ihiiik thai slie remains in Ihat place performing her deeds, Soiv reale Ihc hiin- dred-leller mantra, the mantra of Ihc essence of dependent relationship pr her la remain firm, and auspicious prai/ers. GUIDE TO DAKINi LAND

The hundred-letter mantra of Henjka:

OM VAJKA HtKUKA SAMAYA, MANU PALAVA, HERUKA, TEND PAT1TA, DRIDHO ME BHAWA, SUTO KAYO ME BHAWA. SUPO KAYO MF BHAWA. AMURAKTO ME BHAWA, SARWA SlDDHl MF PRAVATZA, SARWA KARMA SUTZA ME, TZITAM SHRIYAM KURU HUM, HA HA HA HA HO BHAGAWAN, VAJR.A HERL'KA MA ME MUNTSA, HFRUKA BHAWA MAHA SAMAYA SATTO AH HUM PHAT

The mantra of the essence of dependent relationship:

OM YE DHARMA HETU TRABHAWA HETUN TEKAN TATACATO HAWADA TEKANTSAYO NIRODHA EHWAMBADI MAHA SHRAMANIYE SOHA

MEDITATION ON THE I'KOTECTION CIRCLE

Nozi' ivtiirn iiuioorf^ imd sprinkle the room 'with clciin^hig water nud iii'ier offering OM KHANDAROHl HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA SOBHAVVA SHUDDHO HAM Evervthing becomes emptiness

While siuippii{^ with the Ihuiiib iiiitl forefi'ii^cr of the left hti>}d

rt'i (/(':

From till' state Lit emptiness, in the east is the hl.ick mantra. OM SUMBHANl SUMBHA HUM HUM PHAT; in the north is the green mantra; OM CRIHANA CiRIHANA HUM HUM PHAT: in llie wesi is the red mantra: OM GRIHAMA PAYA GRIHANA PA-tA MLi\r HUM THAT: and in the SLUith is the vellow mantra: OM ANAV\ HO BHAGAW.W BVA RADZA HUM HUM PHAT. These niantias radiate light rays in their respechve colours, torming a mass ot blazing light that reaches from the Brahma realm above to the golden base below. The mantras and lights

420 VAIRAYOGTNl RETREAT PRELIMIN ARlfS transform into a ii]iiare v.ijr.i fence of wirioiis ailoiirs: M.ick in the cist, grOi;ii in tlie noiih, icd in thf wcsl, ,iiid \ollow in the south. It reaches i^roin the Brahma rL'alm aLiovf to the gLilden base below, Simultancoirs with the \'A\ts leiKe. from a HUM there arises a vajra of \arioiis mloiirs witln a HUM marking its centre. Light radiates from the HUM ^nd. descending to the golden base, transforms into llie ground which is the nature of vajras of various colours. Light ravs ascending from tlie HUM in the variej;ated vajra transform, outside the fence, into a hail of arrows in the aspect of Five- pronged vajras covering all directions above and around.

Below these is the vajra lent. Below the tent and upon the fence is the vajra ciinopv. Together the\' fi>rni one cumplete unit withciul even the slightest f^ap. On the outside they are encircled bv the vajra fire, which is like the fire at the end of the world.

Blessing the vajra ground

OM MEDINl VAJRA BHAVi'4 VAJRA BAXDHA HUM

Blessittg the vajra fence

OM VAJR.-^ PARK.'^RA HUM BAM HUM

Blessing the vajra tent

OM VAJRA PaNTSA RAM HUM BAM HUM

Blessing the vajra canopy

OM VAJRA BFTANA HUM KAM HUM GUIDE TO DAK1M LAND

Blessing the V3jra arrows

OM VAJKA SAKA DZOLA TRAM 5AM TRAM

Blessing the vajra fire

UM \A|RA DZOLA AXALARKA HUM HUM HUM

Siuippmg the fingers as before, recite: OM SUMBHAXT SUMBHA HUM HUM PHAT OM GRIII-WA CRIHAXA HUM HUM FHAT OM GRIHANA I'AVA CRIHANA TAYA HUM HUM PHAT OM ANAYA ho BHAGAWAX BYA RADZA HUM HUM PHAT

Migrators are forever free from hindrances.

This is the meiUlntiim on tiie prolet-lion circle JV.iic i/ou should

hiia^iiie that those who arc inclmied within the bimminries arc

nctualhi here, withi)) the protection circle. So that i/oii -will not forget Ihein, niiike n note of their names and keep a record, or m least recall them nientnlii/.

BLESSING THE MEDITATION SEAT

Place \iour left hand in the nindra of medilatiiv equipoise while holdiii_^ the bell, and yhicc i/oiir ri^hl hand in the caith-piessiiig

iniidra touching the meditation seat lohite holding the I'ajra.

Tills meditation seal and everytliin^ beneath to tlie golden b.ise is firm and solid, the nature of vajra. OM AH: VA|RA AHSANA HUM SOHA

Reciting this jiifit seven times, while contemiiloling the seat to have a oaira nalnre. blesses the seal VAIRAYOGINI RETREAT FREL[M[N AB1E5

PROTECTING THE DIRECTIONS

I have the clarity of the Deity, Innunun.iWe lipht r.iy;; .ind hosts of wrathful Dt'ities eni.iu.ile Iroiii mv Kxiv ,inil b.mi.sh all the Dbslructors who hinder the practices o\ heariii);. conlemplflling, and meditating.

Wljik cofitcinplalhig the mcniiiii-^ of this, nxite cncli cf the four mantraf. OM SUMBHANl dr. Ilinr liines, mi,l then recite OM

tJiANDAROHl iiuiiit/ liiiic^ wliile ^yiiiikliii\; inner offering oivr

yotmdf, tlie room, tmd uoiiy i'liplvmeiitf:, Iv^iiiiiiiig in the east and circling avii}ter-clocl

PROTECTING ONESELF

At my crown, from an O^T (here arises a white wheel marked by an OM at its centre. At my throat, from an AH there arises a red lotus marked bv an AH at its centre At my heart, from a HUM there arises a blue vajra marked by a HUM at its centre.

Take smjic ii\ner offering with the ring finger of your left hand and place a drop on your crown. Ibroat, and heart. Recite three times: OM AH HUM

Coyilemplatci

Thus light rays radiate from the three letters and hrin^ back all the blessings of the body, speech, and mind ol the Buddhas and Bodhisaltvas of Ihe ten directians in the aspect of the Deities of the three vajras and rays of li^ht. These all dissolve into my three placfs and mv three doors jre blessed in the nature of the three vajras.

Contemplating the meaning of thi$ protects you. At this point you should once again meditate on the protection circle. Together

Willi the previous tu>o, there are altogether three occasions when you should meditate on Ihe protection circle. In Ihe latter two it

is not necessary to perform cleansing and purifying (with CM GUIDE TO DAKIMI LAND

. . . rather KHANDAROHi . . and OM SOBHAWA .). il is suf-

ficient to visualize it dearly ns before with strong medilation.

Having pcrfbniml all the sections of the preliminaries well i/ou should take a short rest, have something to eat and drink, and

refresh yourself. Then, rvhen dusk falls, you should begin the actual session.

DISSOLVING THE BOUNDARY MARKER

Wlwn the close retreat and the counting have been properly completed, do a brief dawn session and then set up offerings and tormas in front of the boundary marker as before and bless them

in the same way. Then offer the tormas, outer offerings, inner offerings, and praise as before. Affcr iliai recite:

Dakini Yingchug Khandarohi, lust as you have perfectly performed your deeds To help me in my virtuous actions, So please return and help me again in the future.

Then recite the hundred-letter mantra three times and reijiicst forbearance.

Dissolution

"ion who lulfil [he uelfart? ot all li\ing beings And bestow attainments as tliey arc needed, rioase ri'tnrn lo the Umd of the Bnddhas, And return here again in the future.

OM \'.'\|RA MU The wisdom bein^ ol the boundary marker returns lo her natural abode and the commitmont beint; is delii^hled and dissolves into me. VA1RAYOCIM RETREAT I'RELI M I N ARIES

New y<"' sl'ould iiinki' //rdJiAjjji; iiffrriiii;?, iiiiiki: ii (sos; ofl(iiii<;, pcrfi"''" ''"' hiii'iuii^ I'tfi'iiiig tt' fulfil Oiciroiiii'iihiicnl. iictOniphfli

the nh]iiili>li> ('Hi' iihikc offaiiigf. pcrlvrm sclf-mituitioii. iim' fiiwll\f ilciliaHc i/i'iir rw/s of virliic.

Colophon: This sadhana was translated under the compassionate guidance of Geshe Kelsang Gj-also. Preliminary Jewel: Condensed Vajrayogini Retreat Preliminaries

Compiled by Geshe Kelsang Gyalso 1.^

Vajmfogmi Introduction

If yoj wisli to ongagf in a short retreat on V.ijrayoRLni. or if you do not have the resources or thi> necessary assistance tj perform th(? more extensive preliininar\' practices, vou mav use

these abbreviiited ridials

The following prepar.itions should be carried out a day or so before the retreat is due tn begin.

1 First clean the meditation room,

2 Set up a shrine with a statue or picture of Vajiin ogini and representations of your Guru and any other Deihes vou wish, as ivel! as a stup.i and a text.

3 Set up a meditation seat facing the shrine. Make sure

that it is firm and comfortable, with a slightly raised back. 4 In front of the meditation seat set up a sm.ill table covered with a clean cloth. On this arrange, from left to right, vour inner offering, vajra, beil, djmaru,

On the morning of the day that the retreat begins, the following should be set out on the shrine;

1 Five tormas on a slightly raised platform. It vou cannot make tormas in the traditional manner, yoii can offer packets of biscuits, jars of hnnev or jam, or any other pure food as tormas. Remember that the tormas must GUIDE TO DAKINI LAND

remain until the end of your retreat, so do not use substances that will deteriorate quickly, 2 At least two rows of outer offerings. If ycju set up two

rows, the row immediately in front of the torfnas is for the in-front generation and the row in front of that is for the self-generation. If possible, set up four rows.

If you do this, the row immediately in front of the tormas is for the supramundane Deities, the next row is for the mundane dakas and dakinis, the next row is

for the Dharma Protectors, and the row at the front is

for the self-generation. All the rows should be^in at the left hand of the Deity, Thus the offerings fo the self-generation should start from our left and the others

should start from the in-front DeiHes' left, that is from our right.

On the first day of a retreat, it is customary to perform the preliminaries at mid-afternoon, then to take a short break and do the first full session of the retreat in the evening.

430 Preliminary Jewel

Hi7i'j'ix' fcl uf> nU the offcniiiff. ?// on Ihc iiialiUilioii fait iiiid

rcvilc:

Going for refuge

1 and al! senlienl beings, until ive .ichieve eniightenment. Go for refuge to Buddha, Dliamia. and Sanglia. |3\)

Generating bodhichitta

Through tine virtues I collect, by giving iind otluT perfections.

May 1 become a Buddha for the benefit of all. (3x)

Inslanlaneous self-generation

In an instant I become Venerable Vajrayogini.

Meditate briefly on divine pride.

Blessing the inner offering

Ri'jiiiiiif the iid from the inner iiffcrin^ cimtnuier mid recite: OU KHANDAROm HUM HUM PHAT OM SOBHAWA SHUDDHA SARVVA DHARMA SOBHAWA SHUDDHO HAM Everything becomes emptiness.

431 GLIDE TO DAKIN1 LAND

From the state of emptiness, from YAM comes wind, from RAVI comes fire, from AH a grate of tfiree human heads. Upon this from AH appears a broad and expansive skuHcup. Inside from OM. KHAM, AM, TRAM, HUM come the five nectars; from LAM, MAM, T'AM, TAM, BAM come the five meats, each marked by these letters. The wind blows, the fire blazes, and the substances inside the skullcup melt. Above them from HUM there arises a white, upside-down khatanga which falls into the skullcup and melts whereby the substances take on the colour of mercur\-. Above them three rows of vowels and consonants, standing one above the other, transform into OM AM HUM. From these, light rays draw the nectar of exalted wisdom from the hearts of all the Tathagatas, Heroes, and Yoginis of the ten directions. When this is added the contents increase and become vast. OM AH HUM (3x)

With strong coiiceiilralion, contemplate that the nectar before x/ou

possesses three qualities - it is a medicine-nectar that prevents all

disease, it is a tife-nectnr that destroys death, and it is a wisdom-

nectar that eradicates ail delusions. Nozv taste the nectar and meditate briefly on bliss and emptiness.

Blessing the meditation room, the implements, and oneself

Hold the inner offering container in your right hand and, loilh

your left ring finger, sprinkle itiner offering three times over your room, your seat, your implements, and your bod\j, while reciting: OM AH HUM

Contemplate thai everything is blessed and purified.

Averting obstacles

Imagine that ivrothful red Ktuindarohi Goddesses emanate from

your lieart and drive away all obstructing spirits and other CONDENSED VAIRAYOGINI RETREAT PRELTMTN ARTES

hi'idrancef from each of Ihc ti'ii dircclioiis. Wink' witiifuui!^ Ihis,

play the damani mid bell ami recite inniit/ tiiiicf: OM KHANDAROHI HUM HUM PHAT

Think that until your rclreni i$ finished, all obstnictiiii^ spirits and other hindrances hmv hem banished to a great distamc-

Meditation on the protection circle

Visualize the protcclion circk. Below is the vajra ground, around

is the vajra fence. abtn

is a mass of five-coloured flames: red, white, yellow, green, and

blite, which are the nature of the five exalted wisdoms. The flames

all swirl counter-clockwise. Imagine this very strongly then

recite:

OM SUMBHAVI SUMBHA HUM 1 fUM PHAT OM GRIHANA GRIHAXA tiUM HUM PHAT OM GRIHAN'A PAYA GRIHAXA i'AYA HUM HUM PHAT OM AMAYA HO BHAGAVVAN VAJRA FtUM HUM PHAT

Generate a firm conviction that the protection circle actually

exists and is completely effective m protecting you from harm d'ld huidmnccs.

Establishing the retreat boundaries

Noii' recollect your retreat boundaries of body, speech, and mind,

and firmly resolve not to transgress litem until your retreat is

completed. Meditate o)i this determination for a while.

Blessing the meditation seal

Hold the bell in your left hmid at the lezvl of your navel. Your hand should he pahn ufnoards and the opening of the hell ^lioultl face your naivl. Hold the vajra in your right hand and place the GUIDE TO DAKTNl LAND

palm of your right imtid on ifOiir right knee so Ihat the tips of your fingers touch your meditalion seat. Contemplate strongly that your meditation sent 15 the nature of vajra wisdoin, indestructible and immovable. Then recite seven times: OM AH VAJRA AHSANA HUM SOHA

Blessing the mala

With the divine pride of being Vajrayogint, hold your right hand palm upwards at the level of your heart and contemplate that it

is the nature of hli^s. Place the mala in your right hand and

enclose it with your left hand, u'hich is the nature of emptiness. Then, remembering that the nature of the mala is emptiness, recite three or seven times: om om om sarwa buddha dakiniye vajra vvarnaniye vaira berotzaniye hum hum hum PHAI PHAT PHAT SOHA

Now blow on the mala betzveen your hands. With strong concen-

tration, contemplate thai your mala is the nature ofvajrn speech, hiscparablc from ^real bliss and emptiness.

Blessing the vajra and bell

Hold the vajra in your right hand at the level vf your heart and

the bell in your left hand. Contemplate that the vajra is method

and the bell is wisdom and then recite:

The vajra is method and the bell is wisdom. Both together are the nature of ultimate bodliichitta. 0\r VA|RA AH HUM

Then play the bell wlule reciting:

OM \'A!RA GHANTA HUM

434 CONDENSED VAIRAVOCINI RETREAT I'KliLIMl^ ARIES

Dedication

By lliis virtue may I quickly Accomplish llie actual Dakini, AilJ tlifii Icdd evtn niif;r.iUii

Without exception lo tli.it grinind.

At mv deslhtime may tlif rn'ti-ctors, I Iitous. I lununobi, ,iiid SO tortli, BtMnrig flowers, p.ir.isols, .nut victon banners, And offeriiif; llie sweet niusii. ol cvniKiis .ind mi torlli, Lead me to the L.iiid ot the D,ikmis.

In short, mav 1 iii'ver te p.irti?d hom \ mi, \"eiii.'r.it>le Guru D.ikini, But ciluMvs come under vour care; And su-ittiv conipleliiij; the grounds and p.iths Attain the great Dakini state,

-Vi'ic take ii s'ji>rf rest niui, iiflcr dii^k, begin the fir^l fitll si'ss/ii'i of your rclrcflt.

Colophon Thia jaiihdriti vv.is compiled from ti,nii[i;prl

by Je Fhabongkhapa Introduction

In general, wUh regard to how to pL'rfurni a burnhif; offering to \'eiieriible Vajrayogini there are manv Jifferent types such as padh'itij^, increasing, cun trolling, and wralhiiil, but Ihese are explained elsewhere. Here wf are concerned solely wifh how to perform a burning offering to fulfil the commitment of a close retreat, for as it sa)'s in OninHicnl of Vn/ra Eff^ciicc Timtra.

Al! faults of excess and omission in Secret Mantra Are redressed by a burning offering.

In the place where the burning offering is to be performed, first examine the site, seek permission to use it, and then purif\' it |by means o! the site riliial appended (o this sadhana]. Then, on ground thai is natiiralh while, or that has been coloured white, begin bv determining the very centre, and from that draw lines in each of ihe cardinal and intermediate directions. Take a piece of thread halt a cubit in length, hold one end at the centre, and describe a circle. Then describe two more circles beyond that, each with a radius four finger- widths longer than the last. These are Muran snd Kakyer respectively. Now hold the thread at the point where the eastern line intersects the inner circle, measure off the distance to the centre, and then swing the thread to the left and right, marking the points where it intersects the inner circle. Then do the same from the western point. By drawing line; to connect these pomts the outline of a phenomena-source will emerge. Draw a second set of lines one finget-width inside these. Now, on the cardinal lines in each of the four directions, mark. a point two finger-widths beyond the outer circle. From these, measure the distance to each of the four intermediate lines and join these to form a square. This is the hreplace. At the heart of the phenomena-source in the centre of the GUIDE TO DAKINI LAND hearth, either draw a white vajra eight finger-width? in length or arrange a pile of red powder. In each of the four corners (of the phenomena-source], aparl from the front and the back, draw a joy swirl. The inside of the phenomena-source is coloured red but its outline is white. The rest of the hearth and svmbols should be only white in colour. Within Kakyer on the hearth draw a rosar\' of vajras and within Muran draw either a rosarv of curved knives or fire. At each of the four corners of the hearth draw a half-moon marked by a vajra. When the hearth is drawn, erect a circle of milk-wood and other similar, clean firewood around the inner circle, Muran, Now you should arrange neatly to hand all the ritual substances, leaving nothing out. These include the burning substances, from milk-wood to the special pacifying substance, that are to be offered to both the mundane and supramundane Deities, These should be prepared according to the general svstem for pacifying. According to the words of the previous Lamas within this tradition, both alcohol and beef must be included. In addition there should he the tormas, two sets of outer offerings, two sets of garments, tambula tormas. the four waters, cleansing water, inner of fering. a wind flag, a small pile of kusha grass, a ladle and a funnel, and materials for lighting the fire.

440 Vajrayogini Burning Offering Sadhana

There arc three stages to Ihe btiniiiig oJfcrii)g.

J The preliminaries 2 The actual practice i Siibsequeyit activities

THE PRELIMINARIES

Begin by practising the stages of seif-gsneratiow up to md including the yoga of inconceivability ipp 269-97). Then. yen. Vener- able Vajrayogini, radiate rays of white light from your body. Noil' accotnplish Ihe cleansing water in an action z'ase by reciting one hundred Khandarohi mantras. After this you must stop talking.

Blessing the vajra and bell

The vajra is method tind the bell is wisdom. Both togclhei are Ihe nature of ultimate bodhichitta.

Hold Ihh thought firmly. Now hold the vajra at your huarl between the thumb and ring finger of your right hand and recite:

OM SAHVVA TATHACATA STFIDHI VA|RA SAMAYA TIKTA FKA TON DHARAYAMI VA|RA SATlO HI HI HI HI HI HUM HUM HUM PHAT SOHA

Now hold the bell between Ihe thumb and nn^ finger of your left

hand and hold it at your left hip while reciting: OM VAJRA GHANTA HUM GUIDE TO DAKINI LAND

Now conlciiiphile:

I delight Vajrasattva and Ihe others.

Hold tip the vnjra while reciting:

HLIM

It is excellent to hold the \ajra The Dharma activity of perfect liberation Tliat frets all living beings from confusion;

Therefore, with delight I hold the vajra. HUM HUM HUM HO HO HO

Hold the vajra at i/otir right 'lip and play the bell by movi'ig the clapper from the centre through the eight directions ichile reciting:

OM VAJRA DHARMA RAN'iTA, PARAMTA, SAMPARANITA, SARWA BUDDHA KHYETRA I'ATZALLM PENJA PARAMITA NADA SOBHAWA BEXZA SATTO HRIDAYA, SAMTO KHANl HUM HUM HUM HO HO HO SOHA

from )ww until the burning offering is completed, do not let

either the vajra or the bell kaiv your hands.

Cleansing the hearth, the offerings, and oneself

Now with cleansing loiUcr ami inner offering •sprinkle Ihe hearth, the substances, and i/our^e!f three limes coiintcr-chchoise lubile reciting: OM khas;darohi hum hum phat

Blessing the substances to be offered to mundane Fire Deity

OM KHANDAROHi HUM HUM PHAT OM ^OftHAWA ^HUDDHA SARH'A DHARMA SOBHAWA SMUDDHO HAM Evi'rvthing becomes emptiness,

442 VAJRAY0CTN1 BURNINC; OFFERING SAlllMNA

From the state of emptiness, frum KAM come skiillciip vt'ssels infide whidi from HUM como offoriii); subs tan ccs. Bv n.ituro emptiness, tliev have the .ispecl nf the individuiil oftoriii|; substances and tunction ds objecls oi en|o\inent ol the sin senses to bestow special, iiiminl.iniiiuteil bliss. OM AHRGHAM AH HUM OM PADAM AH HUM OM axtzamaxam ah hum OM PROK-jANAM AH HUM OM VAIKA I'LTE All HUM OM VAIRA DHLTE AH HUM OM VAIRA ALOKE AH HUM OM \A)RA GANDHF AH HUM OM \'A]RA NEWIDE AH HUM OM VAJRA SHAPTA AH HUM

This generates and blesses tlic fourwaters and the oj^rings. Now hold both hands in the miidra for cleansing the substances: press together two Z'ajra fists with the luv middle fingers raised and

touching each other at the tips. Recite: OM SOHA OM AH SOHA OM 5HR1 50HA OM DZIM SOHA OM KURU KURU SOHA

Contemplate:

The substances are purified of alt faults of not possessing pure i^ualities, and thev betome the nature of the five inner nectars.

Lighting the fire

Set hxlil to the torch while reciting three limes: OM AH HUM

and: OM KHANDAROHl HUM HUM PHAT

443 GUIDE TO DAKJNI LAND

Now purify it bi/ sprinkling it three times with cleansing water ami three times with inner offering wliile reciting: OM KHANDAROHI HUM HUM PHAT

Place the torch in the centre of the fire and recite: OM DZO LA DZO LA HUM

Nmv fun the fire with the wind flng while reciting: HUM

I'lit seven ladks of butler an the fire wliile reciting: OM OM OM SARWA BUDDHA DAKIMYE VAJRA WARNANIYE \'AJRA BEKOTZANIYE HUM HUM HUM PHAT PHAT PHAT SOMA

Preparing the kusha grass seat

Recite sezvn times: OM VAJRA SATTO AH OM This kuyha grass is dean and virtuous,

The essence of all that grows in the earth. ll pleasos the tii\'ine Brnhmins,

And brings delight to ,ill Three Jewels. Please pacify all my obstacles. And make everything auspicious.

Once cgain recite five times: OM VAJRA SATTO AH

and starting from your left, place four small hiinMes of kusha grass in the tiiulilional manner around Kakyer on the hearth. Then nrningc fome knfha grass to resemble a cow's ear and place

it in the very centre of the hearth unth the tips pointing towanis the east. Now, wilh i/our palms pressed together, recite: VAIRAYOGINl BURNIMC OI-feillNt". SADHANA

Blessed One Vajrasath'a, pleasi' yiacifv .ill obstacles .ind make evt-rytliiiig aiiKpicious.

THE ACTUAL PRACTICE

Thif Ill's llircc piirlf:

1 liiilial oftcriiiii to luuiuinnc Fin- Dcil\i 2 Offering lo the siipriimiindaiic Fire DciVy

3 Final iiffiTiJi^ (ip iiiiiiiihiic File Deili/

Initial offebinc to mu>;da-.e FmE Dpitv

Generating the commitment being

To j'U'if}! the heiirlh, sprinkle clcaii»iiig walei ami recite: OM KHANDAROH] HUM HUM THAT CM SOBHAWA SHUDDHA SARWA DHARMA SOBHAWA SHUnnHt) HAM Even-thing becomes empliness.

From the state of empliness conies a wbile HUM which melts and there arises an exalted \s-isdom hearth. It is white in colour, eirculflr in shape, and complete with Muran and Kakver.

Sfllwre are curved kiiiivf, in Miiriln, recite 'Witlii'i Miiriiii llierc

is a rcsorii of curved ktiij'es' at this point.

Within Kakver there is a rosary of vajras. Within this from FH EH comes a red phenomena -source, a double tetrahedron. In each of the four corners there is a half-moon marked by a vajra. Everything is clear and unobslruclcd.

Within the hearth, from RAM, there arises 3 l:^lazinf; fire triangle in the centre of which is a lotus of various colours and a moon seat. Upon this, from RAM, comes a mala marked by a RAM. This completely transforms into Fire Deity who is red in colour and mounted on a gelded goat. He ha*; one lace Fi>i- Di'/7i/ VATRA10G1NI BURNING OFFERING SARtUNA

and four hancis. His lirst riplit hand is in llit' iimdrii of

supreiiii? giving and his si?ain.l hiilds ,i iii,il,i. I lis lirst lofl hand holds ii trident and his st'Cimd holds .1 round, loiij;- necked vase brimming with ncctiii, I lis liair is tied up in a tii|.i-kiiot and lie is adorned bv ii Brahmin's thread, lie wears an upper garment ot an antelope's skin and .1 lower j^arment oi red silk, A radiance ot whitf light emanates from his bodv. At his heart there is a fire triangle marked b\' a RAM.

Inviting the wisdom being

Light rays radiate from the seed-letter at the heart of the commitment being and manifest as wrathful Do Gya! who invites from the south-east Fire Deity, similar to the visualization, surrounded by a retinue of Rishi^.

Hold your right Imiid in the mud'n offcnrlcsfticsf' ami mnv the

iliumb Ti'liHc rcathif:: OM O Great Being come here, rome here please. Supreme Brahmin, divine Rishi. Please come to this place To enjov the food from the bliii^ing ladle.

Rmtc cilher:

OM EH HAYt HI MAHA BHLTA DfcUA KlKl DiNDZA SATTO Magi hitO maha amintaxi ikto bhawa agn'iye eh have HE: DZA hum bam ho

or brief!)/:

OM AGNIYE EH HAYE HI

Please remaui on the seat of kusha grass within Kakyer on the hearth.

Drive away ubslaclei bi/ spriiikh>\g deiuism^ initer and reciliiig: OM KHAN'DAROHl HUM HUM THAT

If you wish yoii cau offer the four walers al tins pmiil.

447 GUIDE TO DAKINl LAND

DZA HUM BAM HO Tho wisdom being becomes non-dual with the commitment being.

Now offer wati'r for sprinkling:

OVl AH HRIH PRAVARA SAKARAM I'ROKYANAM PARTITZA HUM 50HA

Likewise, with Iheir mdividual inudras, offer water for the mouth, water for drinking, and water for the feel:

OM AH HRIH FRAVARA SAKARAM ANTZAMANAM PARTITZA HUM SDHA OM AH HRIH PRAVARA SAKARAM AHRGHAM PARTITZA HUM SOMA OM AH HRIH PRAVARA SAKARAM PADAM PARTITZA HUM 50HA

Now offer the dose offerings and music thus: om agmiye ahdiba ahdiba ambisha am6isha maha shriye hamba kaba baiia naye pupe partitza hum sOha om agniye ahdiba ahdiba ambisha ambisha maha shriye hamba kaba baha naye dhupe partitza hum SOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE ALOKE PARTITZA HUM sOha OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE GANDHE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHDIBA .AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE NEVVIDE PARTITZA HUM SOHA om agniye ahdiba ahdiba ambisha ambisha maha shriye hamba kaba baha naye shapta partitza hum sOha

448 VATRAVOGINI BUBMNC OITEBING SADHANA

imd the timer offering:

OM AGN1YE AHDIBA AEIDIBA AMBISHA AMBISHA MAHA SHRIIE HAMBA KABA BAHA NAVE OM AH HUM

Praise

Lord of the ivcrid, Son ol Brahni.i Ihe poworful prolector. King of Firi' Deities, empowered bv T.ikki,

Who consume .ill di-'lusions ivilli your supreme wisdom.

To vou, O Protector Fire Deity, I bow down.

If you zi'isli to make extensile pioife^. coiitiitm- wilh:

son of Brahma, protector of the world. King of Fire Deities, supreme Rishi, You manifest this form out of compassion To fullv protecl all living beings.

In the aspect of a Rishi accomplished m knowledge mantras, Wilh the li^ht of wisdom consuming delusions. And a blazing brilhance like the fire of the aeon. You are endowed with clairvovance and miracle powers.

Out of skilful means vou ride an emanation vehicle. Holding a maU vou recite knowledge mantras. You hold a vase of essential nectar. And bring coolness to all with the nectar of Dharma,

You are free from faults and have perfected purity. Though you abide in the world you have passed beyond sorrow; Though you have attained peace you have great compassion;

Therefore I make praises and prostrations to you.

Proclaiming the commitment

With the inudrn of llie nminiitiiieiil of !':re Deity pnxSmii} bis

coinmilmeiil bif reciting Ihriv tiiim: OM VA)Ra AHNALA MAHA BHUTA DZOLA DZOLAYA. SARWA GUIDE TO DAKIMl LAND

BHAMI KURU. SARWA DUTRAM HUM PHAT, TIRSHA DZA HUM BAM HO: SAMAYA TON* SAMAYA HO

Making the offerings

Noxi' co'itciiiphle:

The tongue of Fire Dcit\' is in the aspect of a white vajra marked bv a letter RAM, and the mouth of the funnel is maiked bv a letter HUM and rays of light.

Initial offering of molten butter

With the imtdrn of supreme enlighteiunait take hold ofthefiiiwcl brhninii!^ with butler and make offerings while reeiliiig seven times: OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE SOHA

For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspicioitsnesE, all unclear concentration, all impure redtaHon of mantras, and alt faults of e\cess and omission in the rituals |be purified] SHANTIXC KURUVE SOHA,

At thh point 1/0(1 fhouhl check to see whether or not there are

any obiliielef to the fire. If there are, sprinkle cleniisi'i;f wtiter

and attach ilu- u-onif: 'Mav Khaiidarohi [pacifv] all obstacles SHANTING KLiRUYE sOHA' lohilc offering fcvcn hidles. Then

again /./.'rinkle deaiifi)ig water and offer feren. three, or jint one hdle toilh tlie mantra OM ACMIYE AHDIBA AHDISA AMBISHA

,^AIf^fSH.l M\HA iHRf\ F. HAMBA k,-\BA B.\HA \A\E SOHA.

It tl}erc ifj-.' no ehfliicle^. tl\if: is not neirssiiru. VATRAYOGINT BORN [NC. Of fERI Nf: SADHANA

Offering the mi Ik-wood

Co'itcmpliite:

The milli-ivniid hecomes m'ctar. lhi> nadiri? of the Budlii Tree. OM AGNIVF AHDIBA AHDIBA AMBISHA AMEilSHA MAHA SHRHE HAMBA KABA BAIIA XAVF OM BOnUE riKYAVE For ^11 ot us disciples, out bi'nef.ictors, and others, m,iv

all obstacles fu atLiining liber.ition and omniscience, .ill transgressions of the thret' vmvs, all natural non-Mrtues,

all inauspiciousness, all unclear concentralum, all impure

recitalion of mantras, all faults of excess and omission in the rituals, and especially all obstacles to increased vitality [be purified] SH.AXTIXG KL'RL'VE SOHA.

Offering the molten butler

OM AGXIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA XAYE OM AGNIVE

For all of us disciples, our bene factors, and others, may

all obstacles to attaining liberation and omniscience, all transgressions of tlie three vows, all natural non-virtues,

all mauspiciousness, all unclear concentration, all impure recitation of manlras, all faults of excess and omission in the rituals, and especially all obstacles to increased wealth [be purified] SHANTING KURUYE SOHA.

Offering the sesame seeds

OM ACN'lYE AHDmA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE OM SARWA PAPAM DAHAN'A VAJRAYE For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omnistience, all transgressions of the three vows, all natural non-virtues. GUIDE TO OAKINI LAND

iill inauspiciousness, all unclear concentration, all impure

recitation of mantras, all faults of excess and omission in the rituals, and especially all our negativities (be purified] SHANTIMG KURUYE SOHA,

Offering the couch grass

OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE OM \'A|RA A]rYUKE

For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to increased lifespan [be purified] SHAMING KURUYE SOHA.

Offering the rice

OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE OM VAJRA PUTRAYE For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to increased merit [be purifiedl SHANTING KURUYE SOHA.

Offering the flour and yoghurt

OVI AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE OMSARWASAMPADE

452 GUIDE TO DAKEM LAND

Offering Ihe barley with husks

OM ACNIVF. AHDIBA AHD1BA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAVE OM VAJRA BINZAYE For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the ttiree vows, all natural non-virtues, all inauspiciousness. all unclear concentration, all impure rt'cilatioii of mantras, all faults of excess and omission in the rituals, and especially all obstacles to wealth and abundant hanests |be purified'] SHANTING KURUYE SOha.

Offering the barley without husks

ONT AG.MYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA

SI iRIYE HAMBA KABA BAHA NAYE OM MAHA BEGAYE

For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all tiansjjrfssions of the three vows, all natural non-virtues, all inauspiciousness, all unclear concentration, all impure recitation of mantras, alt faults of excess and omission in the rituals, and especially all obstacles to excellent quick, mental powers [be purified] SHANTING KURUYE SOHA,

Offering the peas

OM ACNIYK AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE 0\1 MAHA HALAYF For al! ot us disciples, our benefactors, and others, may alt obstacles to attaining liberation and omniscience, all tr.insf^rcssions ot tht' tlirt'o \'ows, all natural non-virtues, all inauspiL-iousiicss, all unde.ir concentration, all impure recitation ol niaiilras, all faults of excess and omission in the

454 VA[RAVOCIN1 BUBNINC OFFERING SADHANA rituiils, and espei:ial!v all obslades to increased strength [be punlioii] SHANliNG KUHUVI' SOUA.

Offering Ihe wheat

OM AGNIYE AHD1BA AHDIBA AMBISHA AMRI5HA MAHA SHRJYE fiAMBA KABA HAHA NAVE OM VA|RA GHAMl Rl For all ot us disciples, iiur benelactiirs, anti others, may all obsl.icles to iltaining liberaliim and omniscience, all transgressions of the Ibree von's, all natural miii-virluos, all inauspidousness, all unclear concentration, all impure recitation of manlras, all faults of exce^'; and omission in the rituals, and espenallv all sickness |be purilied] MIAXTINC KURUVESOilA.

Offering the alcohol

OM AGN'lYE AUniHA AfinlHA AMEISI lA AMBISHA MAHA SHRIVE HAMBA KABA BAHA \AYF OM MADA\.\ r.ANIA AMRITA AH HUM

For all ol us disciples, our benefactors, and others, may

all obstacles to iitfoining liberation and oinni science, a!i transgressions oi the three vows, all natural non-virtues,

all inauspiciousness, all unclear concentration, all impure recitahon of mantras, all faults of excess and omission in the rituals, and especiallv all obstacles to accomplishing supreme attainments [be purified] SHAXTIXC KL'RUYESOHA.

Offering the beef

OM AGXIVE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIVE HAMBA KABA iiAHA \AYE OM BALA PA\'tA AMRITA AH HUM For all of us disciples, out benefactors, and others, may all obstacles to attaining liberation and omniscience, all

455 CUIOE TO DAKINl LAND

transgressions of the three vows, all natural non-virtues, all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the

rituals, and especially all obstacles to accomplishing supreme attainments [be puiified] SHANTING KURUYESOHA.

The pm'ious Lamas of this tradition have said that we should

offer only n small amount of beef.

Offering Ihe special pacifying substance

OM AGMYE AHDIBA AHDIBA AMBISHA AMBI5HA MAHA SHRIYE HAMI5A KABA BAHA NAYE

For all of us disciples, our benefactors, and others, may

all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues,

all inauspiciousness. all unclear concentration, all impure

recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to accomplishing supreme attainments [be purified] SMAXTING KURUYE SOHA.

Noil' offer water for the mouth and sprinkling water thus: OM AH HRIH PRAVARA SAKARAM AMZAMANAM PARTITZA HUM SOHA OM AH HRIH PRAVARA SAKARAM PROKYA.MAM PARTITZA HUM 50HA

Okferincs to the supramundane Fire Deifv

Blessing the offering substances OM KHANDAROHI HUM HUM PHAT OM SOBHAWA SHUDDHA SARWA DHARMA SOBHAWA SHL'DDHO liAM Everything becomes emptiness.

From the state of emptiness, from KAM come skullcup vessels inside which from HUM come offering substances. By nature emptiness, they have the aspect of the individual offering VAJRAVOCINl BURNING OtFERlNG SAOHANA

substances and function as objucts of enjovmi?nl of tlie si\ senst'S to bestow speci.tl, iincont.iiiiiii.iti.-i.i bliss. OM AHRGHAM AH HUM CM I'ADAM AH HUM 0\[ AN17AMAKAM AH HUM OM pruki axam ah hum OM \'ajra pupe ah hum OM VAIRA DHUPE AH HUM OM VAJRA DIWE AH HUM OM VAiRA GANDHE AH HUM OM VAJRA NEWIDE AH HUM OM VAJRA SHAPTA AH HUM OM RUVVA AH HUM OM SHAPTA AH HUM OM GANDHE AH HUM OM RASE AH HUM OM PARSHE AH HUM

Ni'ic cIcaiif'C the fubflamx'i as before: OM SOha OM AH SOHA OM SHRl SOHA OM D21M SOl lA OM KURU KURU SOHA

Cimlaniitnlc:

The substances are purified of all faults of not possessing pure qualities, and they become the nature of the five inner neclars.

Generating the supramundane Fire Deity

Al the heart of Fire Deity is a blazing lire Innngle, In the centre of this, from EH EH, comes a red pheniimena-E;ouri:

HUM HUM FHAT PHAT PHAT SOHA. a a'd-L-oUuiri-J mantr.i rosarv cirrliiig coiinter-dnckvvi^t' Fmm Uu'w. liplii r.ivs radiate making offerings to Ihe Superinr brings and liilfilling the welfare of sentient beings, Gntlierinj; bsck, tliev ir.iiisforin iiito an cigbt- petal led loins of various colours with a ^un mandalfl at its centre. Upon this arises Venerable Vajravogini. Her oiilslretclied right leg treads on tlie breast of rod KaLirati. Her bent left le^ treads on the bead of black Hhair.nva, which is bent backwards. She has a red-coUnired bodv which shines ivith a brilliance like that of the fire oi the aeon, She has une face, two hands, and three i?ves looking towards the Pure Land of the Dakinis, Her right hand, outstretched and poinhiig dow'nwards, holds

\ajra. Her left holds up a skuUcup filled wilh blood which she partakes of with her upturned mouth. Her left shoulder holds a khatan^a marked with a vdjra from which hanj; a damaru, bell, and triple banner. Her black hair hiiiiging straight covers her back down to her waist In the prime of her youth, her desirous breasts are lull and she shows the manner of generating bliss. Her head is adorned with five human skulls and she wears a necklace of fifty human skulls. Naked, she is adorned with live mudras and stands in the centre of a blazing fire of exalted wisdom. A mass of white light radiates from her body.

Absorbing the wisdom beings

PHAIM Light ravs radiate from the letter BAM at my heart and, leaving from between my e\'ebrows, go to the ten directions. They invite all the Tathagatas, Heroes, and Yoginis of the ten directions in the aspect of Vajrayogini, DZA HUM BAM HO

OM YOGA SHL'DDHA SARWA DIIAPMA YOGA SHUDDHO I lAM GUIDE TO DAKINI LAND

PutHng on the armour

Al pIsces in her bodv arise moon mandalas upon which, at lier navel, is red OM BAM, Vajravarahi, at her heart blue HAM YOM, Yaniani; at her throat white HRIM MOM, Moliani; af her forehead yellow HRIM HKIM, Sachalani; at her crown green HUM HUM, Samtrasani; at all her limbs smoke-coloured PHAT PHAT, essence of Chandika.

Granting empowerment and adorning the crown

PHAIM Light ravs radiate from the letter BAM at my heart and invite the empowering Deihes, the supported and supporting mandala of Clorioiis Chakrasamvara.

O, all you Tathagatas, please grant the empowerment.

Rei]uested in this way, the eight Goddesses of the doorways drive away hindrances, the Heroes recite auspicious verses, the Heroines sing vajra songs, and the Rupavajras and so forth make offerings. The Principal mentally resolves to grant the empowerment and the tour Mothers together u^ith Varahi, holding jewelled vases filled with the five nectars, confer the empowerment through the crown of her head.

'jLirit as all the Tath.igatas granted ablution At the moment of |Buddha's| birth. Likewise do we now grant ablution With the pure water of the gods.

OM SARWA TATHAGATA ABHIKEKATA SAMAYA SHRIYE HUM'

Saying this they grant the empowerment. Her whole body is tilled, all stains are purified, and the excess water remaining i>n her crown changes into Vaitochana-Heruka, together with the Mother, who adorn her crown.

4ti0 VAJRAVOG1N1 BllRNINC OFFERtNC 5ADHANA

Inviting the guests of the offerings

Willi 'iniilrii, recite: FHAIM Light rays radiale from the letter BAM at niv heart and invite Venerable Vajra\'opini surrounded by the assemblv of Gurus, Yidams, Buiidhas, Bodhisaltvas, Heroes. Dakinis. and both Dharma and mundane Protectors to come from Akanislita lo the spate before me.

Making offerings

Offering goddesses emanate from niy hi?art and perform llie offerings.

Offering the four waters

OM AH HRIH rRA\ARA SAKAR.^M AllRGEIAM PARTITZA fll,'M SOHA OM AH HRIH PRAVARA 5AKARAM PADAM PARlllZA HUM SOHA OM AH HRIH PRAVARA SAKARAM AXT;^AMA\AM PARTITZA HUM SOHA OM AH HRIH PRAVARA SAKAR.^M PROKVANAVT PARTITZA HUM SOha

Outer offerings

OM SARVVA TATHAGATA SARWA BIRA VOGENI SAPARIWARA PUPE PUNJA MEGHA SAMUDRA PARANA SAMAVE AH HUM OM SARWA TATHAGATA SARWA BIRA VOGENt SAPAREWARA DHUre PUNJA MEGHA SAMUDRA PARANA SAMAYE AH HUM OM SARWA TATHAGATA SA[«VA BIRA YOGENI SAPARIWARA DIWE PUNJA MEGHA SAMUDRA PARANA SAMAYE Ali HUM

461 GUIDE TO DAKINl LAND

OM SARWA TATHAGATA SARWA BIRA YOGENI SAPARIWARA GA\DHE PL'NJA MEGHA SAMUDRA PARANA SAMAYH AH HUM OM SARWA TATHAGATA SARWA BIRA YOGENI SAPARIWARA \T\VIDF. PUNJA MECHA SAMUDRA PARANA SAMAYE AH HUM OM i.AI!WA TATHAGATA SARWA BIRA YOGENI SAPARIWARA SHAPTA PUN|A MFGHA SAMUDRA PARANA SAMAYE AH HUM

Offerirg the sixteen knowledge-goddesses

OM \AIRA Wl\l }1UM HUMPHAI OM VAJRA WAMSHF. HUM HUM PHAT OM VAJRA MITAMGI HUM HUM PHAT OM VAJRA MURANDZE HUM HUM PHAT OM VAJRA HASA HUM HUM PHAT

OM \-AJRA LASA I lUM HUM PHAT OM VAIRA GIKTI HUM HUM PHAT OM VAJRA \'IKTA HUM tiUM PHAT OM VAJRA PUPE HUM HUM PHAT OM \'AJRA DHUPE HUM HUM PHAT OM \AIRA DlWf- HUM HUM PHAT OM \AJRA GAXDHE HUM HUM PHAT OM RUPA HEX? HUM HUM PHAT OM RA^A BENZ HUM HUM PHAT OM PAKSHE BFNZ HUM HUM PHAT OM DHARMA r>HATU BENZ HUM HUM PHAT

Inner offering

OM OM OM SARWA HUPDIUA DAklXTVE \'AJRA WARNANIYE \'AJRABEROTZA\l1EHUM HUM HUM PHAT PHAT PHAT SOHA OM AH HUM

462 VAJRAVOGIfJI BV'RMMt; OIFKRINC. SAPhlANA

Eight lines of praise to the Mother

OM I prostrate to Vajr.nar.ilii, tho BkssciH \IoiIum Hl'M Hl'M PHAT

OM To the Superior .ind poMcrlul Knowleiipc l.flJ\ uncoiuiuered by the tliree re.iims IH,'M HUM rilAT OM To vou wlio destroy all leeirs of evil spirits with voiir jjre.it

v.ljr.l HUM HUM PHAT

OM To voi: with controlling eyes who remain as the \,i)r,i seal iincoiH'iiiered by others HUM HUM PHAT OM To vou whose wrathful lierte form desictates Brahma HUM HUM PHAT OM To vou who terrify and drv up demon-i lonqueriiig tliose in other directions HUM HUM THAT OM To vou who conquer all those who m.ike u^ dull, rigid, and confused HUM HUM PHAT

OM I bow to Vajravarahi. the Great Mother, the Dakini cunsort who fulfils all desires HUM HUM PHAT

Praise

O Glorious Vajra^'ogini, Chakravatin Dakini Queen, Who have five wisdoms and three bodies.

To you Saviour of all I prostrate.

To the manv Vajra D.ikinis, Who as Ladies of worldly actions. Cut our bondage to preconceptions.

To all of vou Ladies I prostrate.

Ifyoii wish fo do liTWC extvusiveiy. yiiii can perfenu the gariuiid of offerings, inner cffer'mgs, and prmscs as tliey occur in the section on the in-fnml generation in the f^e!f-inilinlion rituals, from offering tlie four zcatcrs uy lo mul im-huling li\e cxtcusiiv praise (pp 547-62). GUIDE TO D*KINI LAND

Offering the burning substances

Now contemplate:

Tlie tongue of the Deity is in Ihe aspect of a white vajra marked bv a letter HUM,

Initial offering of molten butter

Ojfer three or scivn ladles {of butter j ivhik reciling the mantra

and npjietuifd requests sei'i'ii limes: OM OM OM SARWA BUDDHA DAKINIYE VA]RA VVARMANIYE VAjl^A BEROTZANIYE HUM HUM HUM PHAI PHAT PHAT SOHA For all of us disciples, our benefactors, and olhers, may qU obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues,

all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals [be purified] SHANTING KURUYE SOHA.

Offering the milk-wood

Contemplate:

The milk-wood becomes nectar, the nature of the Bodhi Tree. OM OM OM SARWA BUDDHA DAKINHE X'AJRA WARNAN'IYE V.AJRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT sOha OM BODHI PIKYAYE For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspiciousness, all luiclear concentration, all impure recitation of mantras, all faults of excess and omission in Ihe rituals, and especiallv all obstacles to increased vilalitv |be purified] SH,\NT]MG KURUYE SOHA,

Offer d i^iiitable iiuiiilvr. VAIRAYOCIMI BURMIMG OFrFRI-JC '.AI>HA>;A

Offering the molten butter om om om sarvva buddha dakinive vajra vvarnaniye vajra berotzaniye hum hum hum that that phat sOha om agniye For all of LIS liisdples, our benel.ictor?, iind others, may all obstacles to allainin^ liberation tuid oiiiiii science, all transgressions of the three vow?., .ill n.iiur.il non-virtues, all inauspidousness, all unclear concentration, ^11 impure recitation of mantras, all faults of evcess ant) omission in the rituals, and especially all obstacles to increased wealth [be purified] SHANT1^G KURUYE sOha.

Offering the sesame seeds

OM OM OM SARVVA BUDDHA DAKIMYE VAJRA WARNANIYE VAIRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT SOHA OM SARWA PAPAM DAHAMA \'AIRAYE For all of us disciples, our benefactors, and others, may all obstacles to attaining; liberation and umniscience, all transgressions of Ihc three vows, all natural non-virtues, all inauspidousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all our negativities Ibe purified] SHANTING KURUYE SOHA.

Offering the couch grass

OM OM OM SARWA BUDDHA DAKINIYE VA|RA WARNANIYE VAJRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT SOHA OM VAJRA AHYUKE For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscii?ncL', all transgressions of the three vows, all natural non-virtues,

465 GUtDE TO D4K1N1 LAND

all inauspiciousness, all unclear con centra lion, all impure recitation of mantras, all faults of excess and omission in tlie rituals, and especiallv all obstacles to increased lifespan [be purified] SHA\TING KURUVE SOHA.

Offering the rice

OM OM OM SARWA BUDDHA DAKINIVE VAJRA WARNANIYE VAJRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT SOHA OM VAIRA PUTRAYE For all of us disciples, oLir benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to increased merit [be purified] SHANTINGKURUYE SOHA.

Offering the flour and yoghurt

OM OM OM SARWA BUDDHA DAKINIYE VAJRA WARMANIYE VAJRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT PHAT SOHA OM SARWA SAMPA DE For all of us disciples, our benefactors, and others, mav all obstacles to attaining liberation and omniscience, all transgressions of the three \'o\vs, all natural ron-virtues, all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults ot excess and omission in the rituals, and especially all obstacles to supreme bliss |be purifiedl SH ANTING KURUYE SOha. VAJRAYOCIM BUR>J1N(: OFFERING tADllANA

Offering the kusha grass om om om sarvva buddha daktniye vajra vvarnantye vajra berotzaniye hum hum hum that phat that sOha om ahtrat] hata vairayf For sU ol us disciples, iiuv belief.ictcrs, and others, m.iv all nbstades lo attaining tibcriilion and oninisdeiia', all tiansgressikjns of the three vows, all natural non-virtues, all inausfiiciousness, all unclear ciincenlratiim, all inifure recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to supreme cleanliness

|l.e puriiiedl SHANTINC KURUYE SOHA.

Offering Ihe white mustard seeds

OM OM OM SARWA BUDDHA DAKINIYE VAJRA WARNANIYE \-AIRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT SOHA OM SARUA AHRTA SIDDHA VE For all of us disciples, our benefactors, and others, mav

all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virlues.

all inauspiciousness, all unclear concentration, all impure

recitation of mantras, all faults of excess and omission in the rituals, and especially all our obstacles |be pnrificdj 5HANTING KURUYE SOHA.

Offering the barley with husks

OM OM OM SARWA BUDDHA DAKIXIYE VAJRA WARXAXIYF VAJRA BEROrZANIYE HUM HUM HUM PHAT PHAT PHAT PHAT bOHA OM VAJRA BIXZAYA For all of us disciples, our benefactors, and others, may all obstacles to attaining liberahon and omniscience, all transgressions of the three vows, all natural non-uirtues,

467 GUIDE TO DAKIM LAND

nl! induspiciousness, all unclear concenlration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to wealth and abundant harvests |be purified'l SHANTINC KURUYE SOHA.

Offering the barley without husks

OM OM OM SARWA BUDDHA DAKIMIYE VAJRA WARNANIYE VAJRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT sOha om maha becaye For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspiciousness, all unclear concentration, all impure recitation of maniras, all faults of excess and omission in the rituals, and especially all obstacles to excellent quick, mental powers [be purified] SHANTING KURUVE SOHA.

Offering the peas om om om sarvva buddha dakiniye vajra warnanive vajka berotzaniye hum hum hum phat phat phat sOha om maha balaye For all of us disciples, our benefactors, and others, may all obstacles to attaining; liberation and omniscience, all transgressions of the three vows, all natural non-\'irtues, all inauspiciousness. all unclear concentration, all impure recitation uf mantras, all faults of excess and omission in

Ihf rituals, and especiallv all obstacles to increased strength [be purified] SHANTINC KURUYE SOHA.

468 VAJRAYOCINl BURNING OFFEBINC SADHANA

Offering Ihe wheat

OM OM OM SARWA BUDDHA DAKINIVE VAIRA WARN'AN'IVt

\ AIRA BFROTZANIIE HUM HLM HUM THAT THAT THAT SOHA OM \'AIRA GHAMI Rl Foi ail of us disciples, our benefactors, aiiJ others, mav

all obstacles to attaining liberation and omniscience, all

transgressions of the three vows, nil n.itur.il non-virlue^, all inauspiciousness, all unclear coiicentwtion, all impure

recitation of mantras, all faults ol e\cess and omission in the rituals, and especially all sickness [be purified) SHANTING t^L'RUYF SOHA.

Offering Ihe alcohol

OM OM OM SARWA BUDDHA DAKINIYE VAJRA WARX'AN'IYE VA|RA BEROTZANIYH HUM HUM HUM T'HAT ['HAT PHAT SOHA OM MADANA PA.NJJA AMRITA AH HUM For all of us disciples, our benefactors, and others, may

all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues,

all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the

rituals, and especially all obstacles to accomplishing supreme attainments |be purified] SHANTING KURUYE SOHA.

Offering the beef

OM OM OM SARWA BUDDHA DAKINIYF VAJRA WARXANIYE VAJRA BEROTZAMYE HUM HUM HUM PHAT PHAT THAT SOHA OM BALA PAN-JA AMRITA AH HUM For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of Ihe three vows, all natural non-virtues,

469 -

GUIDE TO DAKENI LAND

.ill iriciiispiciousness, all unclear concentration,

Ofl'cr oiihi ii ^'iiiill iimoiiwl of I'ccf.

Offering Ihe special pacifying substance

OM ON[ OM SARW'A BUDDHA DAKINIVE VAiRA VVARWANIYE VAIR-A BFROTZANIVE HUM HL'M HUN! PHAT PHAT PHAT SOHA For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and oninisciemre, all transgressions of (lie three vows, all natural non-\ irtiies, all inauspiciousness, all unclear concentration, all impure recitation ol mantras, all faults of excess and omission in the rituals, and especialh' all obstacles to accomplishing supreme attainments [be purifiedj SHANTiNG KURUY'ESOHA,

IVficfi i( comes lo I'Kiki'ig iiuvni offerings of each fubslaiicc. if

poffil'lc }/oii slwuhl rccilc till Ihnv - !lic Dcih/'f

stibftniicc iiuvilni, ivui the uppciuiCil n'ljm'sfs - with each offering

ofench biiriiiiig ^iibstiuiee. if tills is not possible, then ivitU ciieh

sid'sliiihc i/oii fhoiilit recite all three loith the firfl offering ami

ceilh siibscipieiit fflenn^s recite iiist Ihe Deili/'f iimiilni iUiii th(

rcijucsls. If thif IS not /vssM', Ihci recite these leitti avry

icveuth offering. If mvie of these is possible, then ^'r the first

aiui last offering; iofeaeh suhstancel uoii slioulil recite all three

the Dcilii's maiitni, the substd'ice tiiatttra, aful the requests -

ti'iil tor the reiiuiiiitler i/.ti shoiilil recite the Deity's iiiortm u'ilh

each ii/i^'nii,i;. Since there is no sepanite niantni ti>r the special

)uicif\tiii

Since the inilk-:eooi! mul Ihe molten butter are the princifhtl

offerings, each Inne one of lliesc is offered it is conntcti us one burning oftcrin\;. Here, on the occasion of t'nltillin<; llie commit-

mcnt. it is ^ood to offer i/wm/ sesame seeds. The previous LamtK

of this tradition ho:v explained that ioe shotdd ofli'r one tenth of VAJRArOGlNl BURNING OfFEBlNG SADHANA

the number lof tmr)tri>sj welinvc recited. For cxmiiph. fi>r ii close retreat cf n huiulred tlioiisami ImantrasI we shoulil mnkr ten

thoiiStl'iil offcrii\{;<, ofsestiiiie siviis. Tliis is known iis i? biinim;;

ot^rh)g of ten per cei\t. It is ivr\/ j;iii>if if tins inn Iv idiiii' but it

is not strictly neccss\ini to count cxncllu len per cent foi the sesame seeds. More dftiiilcd reasons arc explained ciscwiiere.

Ablution

\ii;c eontc')}pl\ne.

From the Deities' hctirts emanate Buddhns holding aloft white vases brimming with white nectar. [, or those for whom [the olferingl is performed, are sitting on moon mandalas. We receive ah!vition wherebv all our sickness, spirits, negativities, obstructions, and so forth are purified and our bodies become as clear as cr\'Stal.

Ojfer three or seven Indies of butter -with the tInce-OM nnunrii.

Tlieii offer drinking water by reciting: OM OM OM SARVVA BUDDHA DAKIMIYE VAJRA WARNANIYE VA]RA BEROTZAMVE HUM HUM HUM PHAT PHAT PHAT SOHA

Note vffer water for qn'inktiiig and icater for tiie ininitli: OM AH HRIH TRAVARA S.'\KARAM PROKYAXAM PARTITZA HUM SOHA OM AH HRIH PRAVARA SAKARAM ANTZAMANAVl PARTITZA HUM SOHA

Offering the garments

OM VAJRA WASA SA SOHA

( GUIDE TO DAKINI LAND

Offering the lambula torma

OM VAJKA TAMDULAYE SOUA

Outer offerings

OM SARWA TATHAGATA SARWA BIRA YOGINl SAPARIWARA PURE PUNJA MEGHA SAMUDRA PARANA SAMAYA SHRIYE HUM OM SARWA TATHAGATA SARWA BIRA YOGIN! SAPARIWARA DHUPE PUMJA MEGHA SAMUDRA PARAXA SAMAYA SHRIYE HUM OM SARWA TATHAGATA SARWA BIRA YOGINl SAPARIWARA, DIWE PUNJA MEGHA SAMUDRA PARANA SAMAYA SHRIYE HLM OM SARWA TATHAGATA SARWA BIRA YOGINl SAPARIWARA GANDHE PUNJA MEGHA SAMUDRA PAR/\NA SAMAYA SHRIYE HUM OM SARWA TATHAGATA SARWA BIRA YOGINl SAPARIWARA NEWIDE PUNJA MEGHA SAMUDRA PARANA SAMAYA SHRIYE HUM OM SARWA TATHAGATA SARWA BIRA YOGINl SAPARIWARA SHAPTA PUNJA MEGHA SAMUDRA PARANA SAMAYA SHRIYE HUM

Offering the sixteen knowledge-goddesses

OM \AJRA WINI HUM HUM PHAT OM VAJRA WAMSHE HUM HUM PHAT OM VAIRA MITAMGl HUM HUM PHAT OM VAJRA MURANDZE HUM HUM PHAT OM VAJRA HASA HUM HUM PHAT OM \'AJR.\ LASA HUM HUM PHAT OM VAJRA GIRTI HUM HUM PHAT OM VAJR^ NIRTA HUM HUM PHAT

472 VAIRAVOGtNl BURNII-iG OFFERING SADHANA

CM VAJRA PUPE HUM HL'M THAT CM VAIKA DHUPF MUM HUM PIIAT OM VA[RA DIVVE MUM HUM PHAT CM VAJRA GANDHF. HUM HUM PHAT OM RUPA BENZ HUM HUM PHAT OM PvXSA BEXZ HUM HUM PHAT ONT PAKbHE HFN/ ilUM HU,\1 PIIAl OM DHARMA DHATU BENZ HUM HUM PHAT

Inner offering

OM OM OM SARWA BUDDHA DAK1NIYE VA)RA WARNAKIYE

\ A;RA BFROTZAMYE l IUM hum hum PHAT PHAT PHAT SOHA OM AH HUM

Eight lines of praise to (he Mother

OM N'AMO BHAGAWATI X'AJRA VAR.-\H1 BAM HUM HUM PHAT OM XAMO ARIA AI'ARADZITE TRE LOKYA MATI BIYE SHORI HUM HUM I'HAT OM NAMA SARWA BUTA BHAYA VVAHI MAHA VAIRE HUM HUM PHAT OM \-AMO VAJRA SAXI AD71TF APARADZHF WASHAM KARAMTRA HUM HUM THAT OM NAMO BHR.^MA\I SHOKANI RCIKAXI KROFE KARALFM HUM HUM PHAT OM NAMA DR.ASAN1 MARAM FRABHF DAXl I'AKAD/AYE HUM HUM PHAT OM XAMO BIDZAYE D2AMBHAX1 TAMBHAXl MOHAXI HUM HUM THAT OM XAMO VAJRA VARAHI MAHA YOGINl KAME SHORI

KHAGE HUM I iUM PHAT CUirjE TO UAKIM LAMD

Blessing the tormas

OM KHA.^DAROlil 1 lUM HUM THAT OM SOBHAVVA SHL'DDHA SARWA DHARMA SOriMAWA SHUDDHO HAM Everything becomes emptiness.

From the state of emptiness from VAM comes wind, from RAM comes fire, trum AH a grate ot three human heads. Upon this from AH appears a broacJ and expansive skull cup. Inside from OM. KHAM, AM, TRAM, HUM come the five nectars; from LAM, MAM, PAM, TAM, BAM come the five meats, each marked by these letters. The wind blows, the fire blazes, and the substances inside the skullcup melt. Above them from HUM there arises a white, upside-down khatanga which falls into the skullcup and melts whereby the substances take on the colour of mercury. Above them three rows of vowels and consonants, standing one above the other, transform into OM AH HUM. From these, light rays draw the nectar of exalted wisdom from fhe hearts of all the Tathagatas, Heroes, and

Yoginis of the ten directions. When this is added the contents increase and become vast. OMAHHUM (3x),

Offering the principal torma

Offer the torma while recitiug three or seven times:

OM VAIRA AH RA LI HO: DZA HUM BAM HO: VAJRA DAKINI SAMAYA T0.\ TRISHAYA HO

Offering the torma to the mundane dakinis

Offer tlic torma while reciting Izoice: OM KHA KHA, KHAHI KHAHI, SARWA YAKYA RAKYASA, BHUTA, TRETA, PISHATSA, UNATA, APAMARA, VAJRA DAKA, DAKI NADAYA. !MAM BALING GRIHANTU, SAMAYA

474 VAIRAYOGINI BURNING OFFERING SADHANA

RAKVANTU, MAMA SARIVA SlDDHl MFTRA YAT/.AN'TU, lATIPAM, VATETAM, BHLID7ATA. PHVATA DZITKATA M.\T1 TRAMATA, MAMA SARVVA KATAYA, SAPSUKHAM BISHUDHAVE. SAHA^ EKA BIIAU'ANTU, HUM HUM THAT THAT SOMA

Outer offerings

ONt VA)RA YOCINI SArARIWARA AURGHAM. TADAM, PURE, DHUPE, ALOKE, GANDHE. NEWIDE, SHAPTA AH HUM

Inner offering

OM VA)RA YOGIN] SAPARIU'ARA OM AH HUM

Praise

Glorious Vajravogini, Chakravatin Dakini Queen, Who have five wisdoms and Ihree bodies.

To von Saviour of all 1 proslrate.

To the manv Vajra Dakinis, Who as Ladies of worldly actions. Cut our bondage to preconceptions,

To all of you Ladies 1 prostrate.

Prostration

OM PAHNA MAMI SAKWA TATHAGATAN

Now offir drinking wafer: OM AH HRIH PRAVARA SAKARAM AHRGHAM PARTIT2A HUM SOHA GUIDE TO DAKINI LAND

Requesting forbearance

Whatever has been done out of conhision. Even the slightest faulty action, Protector, because vou are the refuge of all beings.

It is fitting for you to be patient with these.

V\Tiafever mistakes I has'e marfe Through not finding, not understanding. Or not having the ability. Please, O Protector, be patient v%'ith all of these.

Prayer to behold the beautiful face of Vajrayogini

Bliss and emptiness of infinite Conquerors who, as it in a drama, Appear as so many different visions in samsara and nirvana; From among these you are now the beautiful, powerful Lady of Dakini Land,

1 remember you from my heart, please care for me with your playful embrace.

You are the spontaneoiislv-born Mother of the Conquerors in the land of Akanishta, You are the field-born Dakinis in the Twentv-four Places, You are the actiun-mudras covering the whole earth, Venerable Ladv, vou are the supreme refuge ol mvself. the Yogi.

You who are the manifestation of Ihi' emptiness of the mind itself Are the actual BAM, the sphere of EH, in the city of the vajra. In the land ol illusion vou show vourself as a fearsome cannib.il,

And as a sniiliiij;, \ ibraiif, lair vouiig maiden.

fSi.it no matter how much I searched, O Noble Lady,

1 amid find no certainly of \'oi.ir beiiip trulv existent; Then the \outh of my mind, exhausted by its elaborations.

Came to rest in the forest hut which is beyond expression.

476 VAJRAVOCINl BURNING OFFERING SADHANA

How u-oiiiierful, please ari^e trom Ihe sphere of the Dh.irni.ikaya

And Cdre lor me by the (lulh ol what it s.ivs In thf Glmiou? Ilerukii, King of Tanti.is,

Tliiit attainments eonie Inim reciting Ihe Mipreme second.irv essenire inanlra of the Va)ra Queen.

In the isolated forest of Odivisha You cared for Vajra Ghantapa, the powerful Siddha, With the bliss of your kiss and embrace and he came to enjoy (he supreme embrace; O, please care for me in the same way.

lust as the Venerable Kusali was led directly Fiom an island in the Ganges to the sphere of space. And just as you cared for the glorious Naropa, Please lead me also to the citv of the Jovful Dakini.

Through the force of the compassion of mv supreme riml and hneage Gurus, The especiallv profound and quick pdili of the uliiniate, secret, great Tantra, And the pure superior intention of mvself, the Yogi,

Mav 1 soon behold vour smihng face, Jovful Dakini Ladv,

Requesting fulfilmenl of wishes

O Blessed One \ enerable Vajrayogini, tor alt of us disciples, our benefactors, and others, please completely pacify all our adverse circumstances and unfavourable conditions, our negahvities, obstructions, sickness, spirits, obstacles, and so forth accumulated during beginningless lives in cyclic evistence Please increase furllier and further our lifespan,

merit, glor\', wealth, giiod tjualihes of scripture and rcalizahon, and so forth. Most especially, please bless us so thai even,' single stage of the common and uncommon paths is generated within our mental continuum, and we quickly attain the state of Venerable Vajrayogini.

Now recite icivii fiiJics; GUIDE TO DAKINI LAND

OM VA|RA SATTO AH

mid Ibe'i recite: OM VAJRA HERUKA SAMAYA, MANU PALAYA, HERUKA TENO PATITA, DRIDHO ME BHAVVA, SUTO KAYO ME BHAWA, SUPO KAYO ME BHAVVA, A.MUUAKTO ME BHAWA, SARWA SIDDHl ME PRAYATZA, SARWA KARMA SUTZA ME, TZITAM SHRIYAM KURU HUM, HA HA HA HA HO BHAGAWAN, VAJRA HERUKA MA ME MUNTSA, HFRUKA BHAVVA, MAHA SAMAYA SATTO AH HUM PHAT

Departure of Vajrayogini

OM You who fulfil the welfare of all living beings And bestow attainments as they are needed. Please return to the Land of the Buddhas And return here again in the future.

Contemplate:

OM VAJRA MU The wisdom beings return to their natural abodes and the commitment beings dissoUe into nie.

Final oi-ferimg to mundane Fire Deity

Ni'w iimkc offcnii^^i lo iiiiiiutdiw Fire Dcit\i on llic luvilli: OM AGMIYE AHDIBA AHDIBA AWBISHA AMBISHA MAHA SHRIVE HAMBA KABA BAHA \'AYA PUPE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYA DHUPE PARTITZA HUM SOHA OM AGN11E AHniBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYA ALOKE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHPIBA AMBISHA AMBISHA MAHA SHRIVE HAMBA KABA BAHA NAYA GANDHE PARTITZA HUM SOHA

478 VAIRAYOGIM BURNING OFFERING SADHANA

OM AGNHF. AHniBA AHDIBA AMBISHA AMBISKA MAHA

SHRIYE HAMBA KARA BAHA NAVA NFWIDE PARTITZA 1 iUM SOHA OM AGNIYE AHDIBA AUDICA AMBISHA AMDISIIA MAliA SHRIYE HAMBA KABA BAHA NAYA SHAPTA TARTITZA HUM SOHA

rtijrf inner offering: OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIVE HAMBA KABA BAHA NAVA OM All HUM

,\'o:(' offer H'nler for fftriiikliiig ,iijd wnh'r for the mouth thus: OM AH HRIH PRAVARA SAKARAM PROKYANAM PARTITZA HUM OM AH HRIH PRAX'ARA SAKARAM ANTZAMAXAM PARTIT7.A HUM

Offering the tambula torma

OM VAJRA TAMBULAYE SOHA

Offering the gannents

OM VA|RA VVASA SA SOHA

Offering Ihe burning substances

Noic offer the remaining buniiii'; substances to niumhiie Fire Deity:

Offering the milk-wood

Conlcmpinle

The milk-wood becomes nectar, Ihe nature of llie Bodlii Tree. GUIDE TO daktn; land

OM ACrvJIVF AXDIBA AHDIBA AMDISHA AMBISHA MAHA SHRIYE HAMBA KARA BAHA NAYA OM BODHl PIKYAYE For all of us disciples, our benefactors, and others, may

all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues,

all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to increased vitality' [be purified] SHAMTIKG KLRL'YE SOHA.

Offering the molten butter

OM AGMYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA \'AYA OM ACXIYE For all of us disciples, our benefactors, and others, may

all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues,

all inauspiciousness. all unclear concentration, all impure

recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to increased wealth [be purified] SHA\TINC KURUYE SOHA.

Offering the sesame seeds

OM AGNIYE AUniBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA \'AYA OM SARVVA PAPAM DAi 1A\A VAJRAYE For ^11 of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspiciousness. all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all our negativities [be purified] SHANTING KURUYE SOHA.

480 VAIRAVOGTSJI 8URNTNC OFtERT>JC SADHAI^A

Offering the couch grass

OM AGXIIE AHDIBA AHDIBA AMPISHA AMBISIIA MAHA SHRIYE HAMBA KABA BAHA NAYA OM \A!RA AHYUKE For all of us disciples, our benefflirtkirs, and others, mav all obstacles to attaining liberation and oinniscience, all transgressions of the three \ows. all natural non-virtues, all inauspLiriousness, all uncleiir concentration, all impure recitation of mantras, all faults of e\cess and omission in the rituals, and especially all obstacles to increased lifespan |be purifiedl S}1AN;T1N:G KURUVE SOHA.

Offering the rice

OM AGMYF AHDIB.\ AliniBA AMBISHA AMBISHA MAHA SHKIYE HAMiiA KABA BAHA \AYA OM VAjRA PUTRAYF

For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all mauspiciouEni?ss, all unclear concentration, all impure recitation of mantras, all faults of e\cess and omission in the rituals, and especially all obstacles to increased merit [be punfied) SHANTING KURUYE SOHA,

Offering the flour and yoghurt

OM ACNEYE AHDIBA AHDIBA ANtBISHA AMBISHA MAMA SHRIYE HAMBA KABA BAHA \.^YA OM &ARWA SAMPA D£ For all of us disciples, our benefactors, and others, may all obstacles to attaining liberahon and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in GU[DE TO OAKINI LAND

the rituals, and especially all obstacles to supreme bliss |be purifiedl SHANTINGKURUYE SOHA.

Offering the kusha grass

OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHKlYt HAMBA KABA BAHA NAYA OM AHTRATl HATA VAJRAYE For all of m disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues,

all inauspiciousness, ail unclear concentration, all impure recitahon of mantras, all faults of excess and omission in

thf riiiiak, and especially all obstacles to supreme cleanliness [be purified] SHANTING KURUYE SOHA.

Offering the white mustard seeds

OM AGNIYF AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAI lA KAYA OM SARWA AHRTA SIDDHA YE For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-\'irtues.

all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of evcess and omission in

Ihe rituals, and especially all our obstacles |be purified] bHANlING KUKUYt SOliA.

Offering the barley with husks

OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SlIRIYF HAMBA KABA BAHA NAYA OM \A|RA P1K7AYE For all of us disciples. Our benefactors, and others, may all kibstacles to attaining liberation and omniscience, all

482 VAJHAVOCINI BURNING OFFERIMG 5ADHAMA

transgressions of the llirec vows, dll natural noii-\ irtin's, all inauspiciousness, all inideat coiiL-entration, all impure rt'citation ot' mantras, all laiilts ol excess and iimissiim in the riluals, and especially all ohslacles tn wealth and abiinJ.inl h.ir\es(s [be punded) SHANTING KURUYE SOHA.

Offering ihc barley without husks

OM ,\CNIYK AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIKE }1AMBAKABA BAHA NJAYA OM MAHA BEGA>E For all or us disciples, our benefactors, and others, mav all obstades to attaining; liberation and omni science, all tr.ins;,;ressions of the three vows, all natural non-virlues, all inaiispicioiisness, ai! unclear concentration, all impure ledlation of mantras, all faults oi excess and omission in the rituals, and especially all obstacles to excellent quick, mental pwvers |be purifiedl'sHAX'TlXG KURUYE SOHA.

Offering the peas

OM AGXtYt AHDIHA AHDIBA AMBtSHA AMB15HA MAHA SHRIYE HAMBA KABA BAHA \AYA OM MAHA BALAYE For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues, all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults ot excess and omission in the rituals, and especially all obstacles to increased tlrenj;th [be purified] SHAXTIXG KURUYE SOHA.

Offering the wheat

OM AGNIYE .4.HDIBA AHDIBA AMEJtSHA AMliJSHA MAHA SHRIYE HAMBA KABA BAHA XAYA GUIDE TO DAKJMI LAND

OM VAIRA GHAMI RI For all of us disciples, our benefactors, and others, may

all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues,

all inauspiciousness, all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all sickness [be purified] SHANTING KURUYE SOHA.

Offering the alcohol

OM AGMYE AHDIBA AHDIBA AMBJSHA AMBISHA MAHA SHRIVE HAMBA KABA BAHA NAYA OM madana panja amrita ah hum For all of us disciples, our benefactors, and others, may

all obstacles to attaining liberation and omniscience, all transgressions of the three vows, all natural non-virtues,

all inauspiciousness, all unclear concentration, all impure

recitation of mantras, all faults of excess and omission in the

rituals, and especially all obstacles to accomplishing supreme attainments [be purified] SHANTING KURUYE SOHA.

Offering the beef

OM AGMVE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYA OM BALA PANJA AMRITA AH HUM For all of us disciples, our benefactors, and others, may all obstacles to attaining liberation and omniscience, all

transgressions of the three vows, all natural non-virtues, all inauspiciousness. all unclear concentration, all impure recitation of mantras, all faults of excess and omission in the rituals, and especially all obstacles to accomplishing supreme attainments [be purified] SHAN;tiNG KURUYE SOHA. VAJRAYOGINl BURr^ING OFFERING SADHA\A

Offering the special pacifying substance

OM AGNIYE AHDTBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAVA For ^11 of us disciples, our benefaclcrs, and others, ni.iy all obstacles lo allainins liberation and iminiscience, all lian agressions of the three von's, all natural iion-virtiies, all inauspiciousness, all unclear concentration, all iinpuri' recitation of mantras, all faults of excess and amission in the riluals, and especially all ob;^lacles to accimipiishiHf; supreme attainments [be purified] SHANTING KURUYE SOHA.

Praise

Lord of the wurW, son ol Brahma the poiverful protector. King of Fire Deities, empowered bv Takki, Who consume all delusions with vour supremo wisdom.

To you, O Protector Fire Deity, I bow down.

If i/iiii it'isli to iimkc I'xIfiifit'F prnisff, conliniie icith:

son of Brahma, protector of the world. King of Fire Deities, supreme Rishi. You manifest this form out of compassion

To fully protect all living beings.

In the aspect of ii Rishi accomplished in knowledge mantras, With the light of wisdom consuming delusions. And a blazing brilliance like the fire of the aeon, \ou are endowed with clairvoyance and miracle powers.

Out of skilful means you ride an emanation veliicle. Holding a mala you recite knowledge mantras. You hold a vase of essenhal nectar. And bring coolness to all with the nectar of Dharma.

You are free from faults and have perfected purity. Though you abide in the world you have passed beyond sorrow;

465 GUIDE TO DAKINI LAND

Though you have attained peace you have great compassion;

Therefore i make praises and prostrations to you.

Sou- olfcr WDtcr for the moiilli nnd wnier for sphiikliii^ Ihus:

OVI AH HRIH PRAVARA SAKARAM ANT2AMANAM PARTITZA HUM S6HA

0\\ AH I IRII i PRAVARA SAKARAM PROKYANAM PARTITZA HUM SOHA

Outer offerings

OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE PUPE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE DHUPE PARTITZA HUM SOMA OM AGMIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE ALOKE PARTITZA HUM iOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE GANDHE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE NEWIDE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NAYE SHAPTA PARTITZA HUM SOHA

Blessing the lomij

OM KHANDAROMI HUM HUM PHAT OM SO[!MA\VA SHUDDHA SARWA DHARMA SOBHAWA SlIUDDIIO HAM Everything becomes emptiness.

486 VAJRAVOGINI BUHNING OFFERING SAOHANA

From the state of emptiness imm VAM comes wind, from RAM comes tire, from AH a j;r,ite of lliree human lie.icls. Upon lliis from AH jppe.irs a broaii ,ind evp.insive skull cup. Inside from OM, KHAM, AM, TRAM, HUM come the five neciars; from LAM, XtAM. ['AM, TAM, BAM come the five me.ils, each marked bv these letters. The wind Mows, the fire blazes, and the subslaiices inside the skullcup melt. .^hi>ve them from HUM there arises n white, upside-down khatanj;n which falls mto the skullcup and melts wherebv the substances lake on the colour of mercury. Above them three rows of vowels and consonants, stflndint; one aboxe the other, transform into OM AH HUM. From these, light rays draw the nectar of exalted wisdom from the hearts of all ilie Taihagatas, Heroes, and Voi;inis of the ten directions. Wlien this is added the contents increase and become \asl, OMAHHUM (3\)

Offering the torma

Offer JJil' toniui [>y renting tliive linws: OM AGNIVE AHDIBA AHDIBA AMBISHA AMBISHA MAHA

SHRIYE 1 lAMBA KABA HAI lA NAVA AHKAROMUKAM SARVVA DHARMAN'AN ADEXUIVATFX XADO PA OM AH HUM PHAT SOMA

Outer offerings

OM .ACXfiF AHDIBA AHD1B.\ AMBISHA AMBISHA MAilA

SHRIYE 1 iAMBA KABA BAHA NA PUrE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NA DHUPE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABAh BAHA NA AI.OKE PARTITZA HUM SOMA

487 GUIDE TO DAKINI LAND

OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NA GANDHE PARTITZA HUM SOHA OM AGNIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NA NEWIDE PARTITZA HUM SOHA OM AGNJIYE AHDIBA AHDIBA AMBISHA AMBISHA MAHA SHRIYE HAMBA KABA BAHA NA SHAPTA PARTITZA HUM SOHA

Requesting assistance

O Deity who eat what is burned in the fire. King of Rishis and Lord of the spirits, Together with the hosts of Fire Deities from the south-east,

To you 1 make offerings, praises, and prostrations.

Please enjoy this torma that 1 offer to you.

May I and other practitioners Hiive good health, long life, power, Glorv, fame, fortune. And extensive enjovmenls. Please grant me the attainments Of pacifying, increasing, controlling, and wrathful actions. You who are bound by oaths please protect me

And help me to accomplish ail the attainments. Eradicate all uniinielv death, sicknesses, [farm from spirils, and hindrances. Eliminate bad dreams,

III omens, and bad actions,

Mav thyrt? be happiness in the world, may the vear? be good. May crops increase, and may Ihe Dharma flourish. May ail goodness and happiness come about And may all wishes be accomplished.

Now ofj'i'r imlcf for drinking: OM AH HRIH PRAVARA SAKARAM AHRGHAM PARTITZA HUM SOMA VAJKAVOGINI BURNING OFFERING SADHANA

Requesting forbearance

Whatever has been done out of ainfusion, Even the slightest fauUv action, O Protector, because you are the refuge ot all beings,

It is fitting for vou lo be patient with these.

CM \'AJRA SATTO ah

Departure of mundane Fire Deity

Eater of burning offerings Who accomplish one's oivn and others' purposes. Please depart and return ni the appropriate time

To help me accomplish all the altaiiinieiits,

Co'ilnniplnle: OM ML

The wisdom being. Fire Deitv, returns tci hi=; natural abode and the commitment being assumes the aspect of a blazing

fire.

Putting on the armour

At places in mv bodv arise muon mandalas upon which, at my navel, is red OM BAM, Vajr^^varahi, at mv heart blue HAM YOM, Yamani; at my throat white HRJM MOM, Mohani; at my forehead yellow HRIM HRIM, Sachalani; al mv aown green HUM HUM, Samtrasani; at all my limbs smoke-coloured THAT PHAT, essence of Chandika.

Ill Older (l) prolrcl llir 'imiii ilii 1:1 (loji.s uml uilcr:iicdiiilfilin\twiii recite iwicc:

OM SUMBHANI SUMBHA HUM HUM PH,\T OM GRIHANA GRIHANA HUM HUM PHAT OM GRIHANA PAVA GRIHANA PAYA HUM HUM PHAT OM ANAYA HO BHAGAWAN VAJKA HUM HUM THAT GUIDE TO DAKINI LAND

Auspicious prayers

M.iv there be the auspiciousness of swiftly receiving the blessings Of tlic hosts of glorious, sacred Gurus, Vfljradhara, Pandit Naropa, and so forth. The glorious Lords of all virtue and excellence.

Ma\ Iherc be Ihe auspiciousness of the Deikini Truth Body, Perfection of wisdom, the supreme Mother of the Conquerors, The nahjral clear light, free from elaboration from the beginning. The Lady who emanates and gathers all things stable and moving

Mav there be the suspiciousness of the Complete Enjoyment Body, spontaneously-born, A body, radiant and beautiful, ablaze with the glor\' of the major and minor marks, A speech proclaiming the supreme vehicle with sixty melodies, And a mind of non-conceptual bliss and clarity, possessing the five exalted wisdoms.

May there be the auspiciousness of the Emanation Body, horn from the places. Ladies who with various Form Bodies, in various places. Fulfil bv various means the aims of various ones to be tamed In accordance with their various wishes.

May there be the auspiciousness of the supreme Dakini, mantta-born, A venerable Lady with a colour similar to that of a ruby, With a smiling, wrathful manner, one face, two hands holding curved knite and skullcup. And two legs in bent and outstretched positions.

May there be the auspiciousness of your countless millions oi emanalions. And the hosts ol the sevenly-two thousand [Dakinis] Eliminating all the obstructions of practitioners,

And bellowing the attainments that are longed for.

490 VAJRAYOGINI BUBUING OFFERING SADHANA

A RITUAL FOR PURIFYING AND BLESSING THE SITE

If a biiniii\g offiriii}^ luif^ almiili/ bcni ivifoniwd on the sjlc of

the hearth, er if it is ahovc };iviiiul level, there is no need fii

perform a site riiunl. Houwer. if nciliwi is Ihe eiee. ami if a ritual hiK no! aWeniiy Wen }>:-rforti!eii in tluit ploee. Ihe fnllowini^

site ritual should be fcrfornh-ti there-

Ox Ihe site where the hearth ;oill be iimdc, scf out a lorma for

the (cvrt/ giiiirdiiinf, «? well li,' outer lifcrin^s. anti iinier offering.

Those who are to perfiiirm ithc offering! should fifscnMe and, if

f/in/ haiv nircad)/ performed self-generation on that dai/. fhtniid

proceed inth llie ritual, if not, they should begin w:tU:

In an instant I become Venerable Vajrayogini.

Note bless the inner offering, outer offerings, and tonna. Tl\en:

Light ravs radiate from Tn\' heart and invite the local guardians and their retinues.

Outer offerings

OM KYFTRA PAI.A SAPARIWAKA AURCllAM TARTITZA HUM SOHA OM KYETRA TALA SAPARIWARA PADAM TAKTITZA HUM S0)1A OM KYETRA PALA SAPARIWARA PUPF PARTIT2A HUM SOHA OM KYETRA PALA SAPARIWARA DHUPE PARTITZA HUM SOHA OM KYETRA PALA SAPARIWARA ALOKF PaRTITZA HUM SOHA OM KYETRA PALA SAPARIWARA GANDHE PARTITZA HUM SOHA OM KYETRA PALA SAPARIWARA NEWIDE PARTITZA HUM SOHA om kyetra pala sapariwara shapta partitza hum SOha GUIDE TO DAKrNl LAND

Inner offering

OM KYETRA PALA SATARIWARA OM AH HUM

Offering the torma

RcciU' three times: OM AHKAROMUKAM SARVVA DHARMANAN ADEKX'WATEN \*AD0 DA OM AH HUVI PHAT SOHA {3x)

Request

Rccilc three times:

All vou who abide in this place. Cods, nagas, givers of harm, cinnibals, and others,

I requesl vou to grant me permission To make use of ihis site.

Rfcjiieftcd ill thif waii:

I ieiving beLMi requested, they gladh' depart to Iheir own places.

Now. to purify the ground, with divine pride, sprinkle the site of the hearth with white nuistnrd seeds, zcnter. and ashes from a wood stove u'hiie reciting OM KH4.VD.1ROH/ HUM HUM PHAT.

With tliis mantra spread the ground witSi the |^l'e bovine siib-

sliuiees, starling from tJie east, and then spriiMe scented leater

and cleansing water. Then sit in the vajra posture and xeilh tlie

earth-pressing iinidra recite:

OM BHUKE The ground becomes emptiness.

Hl.'M [,AM [lUM The ground becomes the nature of atoms. OM MEDINI BENZ! BHAWA VAJRA BHANDHA HUM The ground becomes completely firm, the nature of vajra.

OM HANA HANA VAJRA KRODHA HUM PHAT Wrathful Vajra destroys all obstacles. VAIBAVOGINI BURNING OFFERING SADHANA

R<-ni/ii,i; Ihh, loliUc knidiiiig the .(niiiiiii with uoiir iMiui, I'i.'Sf i's

(lie Silt'. Now for tlh- siif'rc'Jic iiurifiailiioi c,

All phenomena, the ground and so torlli, are of one laslo vvilh emptiness.

Coiophon: This sadhiinii wdis transl^led under Ihe compiissioriate guidanci.' of Geshe Kclsang Gv^tso. Vajradaka Burning Offering Sadhana

by Ngulchu Dhannabhadra Vajradaka Vajradaka Burning Offering Sadhana

Going for refuge and generating bodhkhitta

I gi> tor refuge until I am enlij;liteiied To Buddh.-), Dhnrni.i, and tlie Supreme Assembly.

Through the \ irlues I collect hv gi^'ing tind iither perfections

May i become a Buddh.i lor the benelil oi all living beings. (3v)

Generating special bodhichida

And especiallv for Ihc sake of ail mother sentient beings, I must attam the state of complete Buddhahood as i|uicklv as possible. Therefore 1 shall engage in a burning offering to Vajradaka.

Visualizing the commitment being

OM VAJRA AMRITA KUNDALI HANA HANA HLM PHAT OM SOBHAVVA StiUDDliA SARWA DHARMA SOtillAW.A SHUDDHO HAM The fire becomes emptiness.

From the state of emptiness there arises a tiercel y-bla/.ing fire of exalted wisdom, in the centre of this, from a HUM and a vajra, there arises wrathful Vajradaka, dark blue in colour. He has one face and two hands which are joined in the mudra of a Hungd/a and hold a vajra and bell. With his mouth wide open, he snarls into space, baring his four sharp fangs. His head is adorned with five dry skulls and he wears a long GUIDE TO DAKl-Jl LAND

neckliice of fifty moist skulls. He wears a tiger's skin for a lower fjnrment and is complete wilh all llie features of a vvr.itliful manifestiition. He sits with his legs forming a circle, in the manner of a Hero destroying negativities and obstructions. At his crown is a white OM, at his throat a red AH. at his heart a blue HUM.

Inviting and absorbing the wisdom beings

Li^ht riiys radiate from the HUM at his heart and invite from their natural abodes wisdom beings in the same aspect, together with the empowering Deities. DZA HUM BAM HO Thev become non-dual.

Granting empowerment

The empowering Deities grant empowerment and his crown

is adorned bv Akshobya,

Offerings

OM V.AJRADAKA SARARIWARA AHRGHAM PARTIT2A HUM SOUA OM VAIRADAKA SAIURIWARA PADAM PARTITZA HUM SOHA OM VAJRADAKA SARARIWARA PUPE PARTITZA HUM SOHA OM VAIRADAKA SARARIWARA DHUPE PARTITZA HUM SOHA OM VAIRADAKA SARARIWARA ALOKE PARTITZA HUM SOHA OM VA|RADAJ:A SARARIVVARA GANDHE PARTITZA HUM sOha om vajradaka sarariwara newide partitza hum soha om vairadaka sarariwara shapta partitza hum soha

498 VAIRADAKA BUBrviNC OFFERING SADHANA

Prostration

Vajra Akshobya, great exalted wisdom. Great skilful one from the vajra sphere. Supreme among the three vajras and three mandalas,

To vou Vajradaka 1 prostrate.

Visualization for making the burning offering

1 remain in my ordirar\' form. At m\ heart is a black letter PAM, the seed of negativitv. At mv navel, from RAM, comes a red fire mandala. On the soles of both my feet, from YAM, comes a blue wind mandala.

Light ravs radiate from the letter TAM and draw back all the negativities and obstructions of mv three doors in the aspect of black rays of lij^ht. These dissolve into the FAM,

Below, the wind blows and enters through the soles of my feet. The fire at mv navel blazes and lighl rays from the fire drive the PAM out through mv nostrils. Mv negativities take on the aspect of a scorpion which dissolves into the sesame

seeds. I offer these to the mouth of Vajradaka. OM VA|RA DAKA KHA KHA KHAHI KHAHl SARWA PAPaM DAHANA BHAKMl KUKU SOHA

May all the negativities, obstructions, and degenerated

commitments J have accumulated during begmningless lives in cyclic existence (be purified] SHAMING KURUYE SOHA

Off^r the ^anme ia}ds In Vajradaka it'hile reciting the marilra and the brief request prayer. Continue in this way until all the saaiiie seeds have been offered.

Thanking offering

OM VAIRADAKA SARARIIVARA AHRGHAM. PADAM, PUPE, DHUPE, ALOKf,, CANDHE, NEWIDE, SHAPTA PARTITZA HUM SOHA GUIDE TO DAKIMI LAND

Prostralion

MLTely by our remembe ring your dark-blue form of a wrathful cannibal, Amidsf a blazing mass of exalted wisdom fire. You destroy all maras, negativities, and obstructions;

To you Vajradaka I prostrate.

Requesting forbearance

Whatever mistakes I have made Through not finding, not understanding, Or not having the ability. Fletise, O Protector, be patient with all of these.

Dissolution

The wisdom beings return to their natural abodes and the commitment being transforms into the aspect of a blazing fire.

Dedication

Bv this virtue, throughout all mv lives.

Mav I never be parted from the Mahavana Guru who reveals tho imniistaket) path. And by always remaining under his care,

May 1 drink continuously from the nectar of his speech.

Due to tliis. may 1 and others complete the practices Of renunciation, bodhicbitta, correct view, The si\ perfections, and the two stages. And may we swittlv attain the state endowed with the ten powers.

500 VAIRADAKA BURNING OFFERING SADIIANA

Through the blessings of the non-deceplive Guru and Tlitoe Jewels, And the power of the immutiible nature of phenomena and non-deceptive dependent rel.itionship. May everything he anspicioiis tor niv cvcellent pr.ners to he accomplished

So lh.it I m.iv swiftly .ilt.iin I'-niiiiso-.'nt Bi.idJh,ilii'>xi.

Colophoni This sadtidna was lunsiatod under the coTupiissiojiiite guidance of Geshe Kelsang Gyalso. Samayavajra Sadhana

by Je Phabongkhapa Saiitai/ai'ajra Samayavajra Sadhana

Going (or refuge and generaling hodhichilta

I go kir refuge vintil I am I'lilightent'd To Buddha, Dliarma, anil ihe Supreme Assunitilv.

Through the virtues 1 colled liv giving and olher perfections

Mav 1 become a Buddha for llie benefit of all living beings, (3x)

Visualizing the commitment being

1 have the claritv of the Deitv. At tnv heart, or a lotus of various colours and a moon mandala, Ihere arises, from HA, a sword with i(5 handle marki'd by a HA. This completely transforms into Samavavajra, who has a green -co loured body and three faces, one green, one black, and ont white. He has six hands. The first two embrace his consort who is similar in appearance. The other two right hands hold a vajra and a sword, and the other tivo left hands hold a bell and a lotus. Both the Father and the Mother are adorned with various jewelled ornaments. At their crown is an OM, at their throat is an AH, at their heart Is d HUM.

Inviting and absorbing the wisdom beings

From the HUM at the heart, light rays radiate snd invite from their natural abodes wisdom beings in the same aspect, DZA HUM BAM HO They become non-dual. GUIDE TO DAKINI LAND

Granting empowermeni

Once again light riiys radiate from the HUM at the heart and invite the five Families together ivitii Iheir retinues,

0\1 PAXZA KULA SAPARIWARA AURGHAM, PADAM. PL'PE. DHUPE, ALOKE, GANDHE, MEWIDE, SHAPTA PARTITZA HUM SOHA

O al] you Tathagatas please grant him ihe empoiverment.

Reqiiesteil in this wav, with \'ases brimming vvitli the nectar of exalted wisdom, they grant the empowerment through the crown of my head. OM SARWA TATHAGATA ABHIKEKATA SAMAYA SHRIYE HUM'

The enHre body of Samavavajra is lilled and he experiences great bliss. Ail stains are purified. The excess water at the crown completelv transforms and the Father's crown is adorned by Akshohya and the Mother's by Amoghasiddhi,

Recitation of the mantra

On a moon at the heart of Samayavajra is a vajra of various colours. At its centre is a green HA from which flows a fine stream of nectar. This is encircled by OM AH PANGYA DHIKA HA HUM, A stream of nectar flows out through the points of the multi-coloured va|ra, gradually filling mv whole body.

1 oxperionco micontamiiiated bliss and all the stains of my degenerated commitments leave through the pores of my skin in (he form of black liquid,

Wliilc avitcviplnliii^; flii^. nxih' the iiumtra as tman/ tiiiifs I's

l/l'll ifi-ill. OM AH PANCYA DHIKA HA HUM

506 SAMiVAVAJRA SADHANA

Prayer of confession and resolve

Out of unknowing and amliisinn,

I have transgressed and bmken m\ aimniitmonts. OGurn Protudor, please protect mo.

Principal holder ol the V.ijr.i, To voii whose nature is great conipassmn,

Lord of all beings 1 go for refuge.

Samayavajra replies, 'Dear One, all your negativities, obstructions, and degenerated commitments are cleansed and purified,'

Absorption

Having said this, he dissolves into me and m\ (hree doors become inseparable from the body, speech, and mind ot Samavaiajra.

Dedication

By this virtue mav I purilv All defilements and hindrances That obstruct my progress on the spiritual paths,

A,nd mai.' 1 attain Buddhahood for the benefit of all

Colophon. Ttiis Sfldhatu was irjnslatL'd uridcr the compassionate guidance of Geshe Kelsang Gyatso. Appendix III Diagrams and Illustrations

CONTENTS

Hand Gestures 511 Ritual Objects 517 Hand Gestures GUIDE TO DAKTNI LAND

AHRGHAM

ALOKE/DIWE

512 ^IA^D GESTURES

HOLDING THE VAIRA HOLDING THE BELL

^y-tijj PLAVING BELL /y- ^^g DAMAKU GUIDE TO DAKINI LAND

PARSHE HAND GESTURES I.Vnn lO IJAKJNI I AND

HUM

HA HO HRIH

516 Ritual Objects GUIDE TO DAKINT LAND

518 RITUAL OBJECTS GUIDE TO DAKINI L/»ND

L'ffiT BAAi iijiif iiuiutni nvnri/ on ii Dioon disc

iiifiiilc the phcih>iiiciuhioiin-i'

520 BITUAL ODIECTS

.©^

^^.^-^ .^ I I ,

HRIH GUIDE TO DAKINI LAND

Fire puja mnmMa

522 RITUAL OBJECTS

Nniii gyal j^^^ vase

m ~li

t^halunya Glossary

Airlion mudra A Highest \i>Ra T.iiilr.i consort who assists in devpkipinj; great bliss.

Aggregate In f;eneral, ,ill lunctioniiig things an- agiirfR.itts because they are an aggregation of their own parts. !n particular, a person ol the desire or lorni realm has five aggregates: the .ij^^re- gates of form, feeling, discrimination, compositional factors, and consciousness. A being of the formless realm Ucks the aggregate of form but has the other four. A person's form aggregate is his or hef body. The remaining four aggregates are aspects of his or her mind.

Aksbobya The manifestation of the consciousness aggregate of all Bucidhas. He has a blue-coloured bodv.

Amitabha The manifestation of the aggregate of discrimmation of all Buddhas. He has a red-coloured body.

Arnoghasiddhi The manifestation of the aggregate of compositional factors of all Buddhas. He has a green -coloured body.

Aiy3 See Siiperia being.

Aspiring bodhichilla A bodhichitta that is a mere ^^'ish to achieve enhghtenment for the benefit of all sentient beings.

Bardo See hileniiediali: slHic.

Bemarahi A female liuddha who is the manifestation of the fire element of all Buddhas. The consort of Buddha Amitabha,

Bodhichitta Sanskrit word for 'mind of enlightenment'. Bodhi' means enhghtenment, and chitta' means mind. There are two U'pes of bodhichitta: conventional bodhichitta and ultimate bodhichitta. Generally speakmg, the term 'bodhichitta' refers to eonver- ticjnal bodhichitta, which is a primary mind molivaled by great compassion that spontaneously seeks enlightenment to benefit all GUIDE TO DAKIN1 LAND

sentient beings. Cciiiveiitiunfll bodhichitta is of two types: aspiring boiihichitta and engaging boJhichitta. Ultimate bodhichitta is a wisduin motivated bv conventional bodhichiftii that directly realizi's emptiness, the ultimate nature of phenomena.

Bodhisattvs A person uho has generated spontaneous bodhichitta. From the first moment e practitioner generates a non- artificial, or spontaneous, bodhichitta he or she becomes a Bodhi- tattva and enters the first Mahavana path, the path of accumulation An ordinarv Bodhisattva is one who has not realized emptiness dirt'ctlv, and a Superior Bodhisattva is one who has achieved a direct reali/.ation of emptiness.

Body mandalu The transformation into a Deity of any part of the body of oneself generated as a Deity.

Buddha A being who has completely abandoned all delusions and their impnnts.

Buddhjdharma Buddha's teachings and the inner realizations achieved bv practising them,

Buddha lineage The root mind of a sentient being and its ultimate nature. Buddha lineage, Buddha nature, and Buddha seed are svnonvmous. All sentient beings ha\e Buddha lineage and therefore have the potential to achieve Buddhahood

Buddha Shakyamuni The fourth of the thousand Buddhas who

will appear in this world. The first three were KraCiuchanda, Kanakamuni, and Kashvapa. The fifth Buddha will be Maitreva. l-roQi among the thousand Buddhas onlv three, Buddha Shakva-

nuini, the eleventh Buddha, and the last Buddha, \^ill teach the path of Secret Mantra,

Buddha Vajtadhara The Enjo\-ment Body aspect ot Buddha Shakvamuni. Buddha Vajradhara is the founder of Vajravana,

Central channel The principal channel at the ven' centre of the body where the channel wheels are located.

Channels Subtle inner passageways of the bodv throu(;h which lloiv subtle drops moved by inner winds.

Channel wheel 'Chakra' in Sanskrit. A focal centre ^vhere secondary channels branch out from the central channel. Meditating on these points can cause the winds to enter the central channel.

526 GLOSSARY

C/Mr light A very subtle minil which, when nvmifest, perteiv es everxlhinfi os cleat, emply sp.ice.

Comrnitments Promises and pledges Icikeii wheiioni;,inins in ter- taiii spiritii.il pMctices.

Commitmenl being A visiL.ili/ed Budiih.i or iuir«elt visii.ilized .is a Biuidh.i. A « isdoni being is .in .ictii.il Hiiddii.l ivlio is invited to unite with the com nut men I bcinj; A commitment being is so ciilled because in general it is tlieconiniilmeiit ol.ill Buddhists to visualize or remember Buddha, and in particular it is a commilment of those who have received an enipowermont into Highest Yoga Tantia to generate themselves as a Deity.

Completion slsge The Highest Yoga Tantra realizations that are achieved through completing a special method that causes the winds to enter, at>ide, and dissolve within the central channel.

Conventional Inith Aiiv phenomenon other than emptiness.

Cyclic existence See Snmsnni.

Paliinis dm/ Daltas All the female Tantrit Buildhas and those women who have achieved the realization of meaning cleat light are known as Dakinis. Dakas are the male equivalent,

Dakini Land The Pure Land of Vajrayogini. In Sanskrit it is called 'Keajra' and in Tibetan 'Dagpa Khacho'.

Ddmdru A ^mall hand-drum used in Tantric rituals. Playing the damaru svmbolizes the gathering of the outer Dakinis into our body and the manifestation of the inner Dakini (the mind of dear light) within our mind through the blazing of the inner fire. It is also used as a music offering to the Buddhas,

Deify A Tantric enlightened being.

Delusion A mental factor that functions to disturb our peace of mind. There are three toot delusions: ignorance, attachment, and hatred. From these all other delusions such as jealousy, pride, deluded doubt, and so forth, arise.

Demon See Mam.

Desire realm The environment of humans, animals, hungr\' spirits, hell beings, and the gods who enjoy the five desirable objects.

Dharma Buddha's teachings and the inner realizations achieved by practising them. GUIDE TO DAKIM LAND

Dfiarma Prolectois Manifestations of Buddhas or Bodhisattvas whose main function is to eliminate obstacles and to gather all nocessary conditions for pure Dharma practitioner;.

Divine pride A non-deluded pride that regards oneself as a Deity and one's environment and enjoyments as those of the Deity, It is the antidote to ordinarv conceptions.

Drops The essence of blood and sperm. When the drops melt and fliiw throLi^'i 'he inner channels they give nse to the experience of bliss.

Emanation Body 'Niimanakaya' in Sanskrit. A Buddha's Form Budy which can be perceived by ordinary beings,

Empotvennent A special potential power to achieve any of the four Buddha bodies which is received by a Tantric practitioner from his or her Guru or from other holy beings by means of Tantric

ritual. It IS the gateway to the Vajrayana path.

Empfiness The ultimate nature of all phenomena, phenomena's lack of inherent existence

Engaging bodhichitta A bodhichitta held by the Bodhisath'a vows.

Enjoyment Body 'Sambhogakava' in Sanskrit, A Buddha's subtle Horni Budv which can be perceived only by Mahayana Superiors.

Enlightenment Buddhahood, a state of mind that is completely free from delusions and their imprints.

Example clear light A mind of clear light that realizes emptiness by means of a generic image.

Field for Accumulating Merit The Three Jewels. Just as external seeds grow in a tield ot soil, so the ^vholesome internal seeds produced by virtuous actions grow in dependence upon Buddha, Dharnia. and Sangha,

Five Buddha Families The five aggregates of all Buddhas appear a;, the li\c Buddha Kimilies, All Buddhas are included within these

live Families. The Family of Vairochana is the form aggregate of

all Buddhas and also their Mirror-like Wisdom. The Family of Ratnasanibhava is the feeling aggregate of all Buddhas and also their Wisdom ol Ei]uahty. The Family of Amitabha is the aggregate ot discrimination of all Buddhas and also their Wisdom of Indi-

528 GLOSSARY

vidual Reiilizatuin TKe F

Akshohva is the ainscioiisiiess ,ip(;rej;.itp of .ill lkn.Ulh.is .ind .iKo their Dh.nnii.iah.itu WisJom.

Five conUminaled .iggiegJle^ lh<: .igi; negates of form, feeling, discrimi nation, composidonal f.icfors. Mid consciiiu>ner.s in a s.im- saric being. five delusions In the tontevt cf blessing the inner offermgs, the five delii^-miis aie sell-gLasfing, aH.ichmenl, miserliness, jeakiusv, and conlusion.

Five elements Eiirth. w.iter. Iiro, wind, and sp.u-e.

Five omniscient wisdoms The five wisdoms of a Buddhs: Mirror- like Wisdom, Wisdom of Eiiuality, Wisdom of Individual Realiza- tion, Wisdom of Accomplishing Activities, and Dfiarmadhatu Wisdom. five sljgcs of completion st.ige l^nLited speech, isolated mind, illusorv bodv , meaning clear light, and Union.

Foe Destroyer 'Arhat' in Sanskrit. Someone who has attained liberation bv destroying their enemv, the delusions. Such a person will never again be reborn in cvclic existence.

Form realm The environment of those upper realm pods ivho possess form.

Formless realm The environment of those upper realm gods who do not possess form.

Fortunate aeon The name given to this world jge. It is so called because one thousand Buddhas will appear during this aeon, Buddha Shakvamuni was the fourth and Buddha Maitreya will be

the fifth.

four bodies of a Buddha The four bodies of a Buddha are: the Wisdom Truth Bodv, the \'atuR' Body, the Complete Enjoyment Body, and the Emanation Bodv. The Wisdom Truth Bodv and the Nature Body constitute the Truth Body of a Buddha, and the Complete Enjovment Bodv and the Emanation Body constitute the Form Bodv of a Buddha.

Four complete purities A Tantric practice is one that possesses GUIDE TO DAKINI L^ND

till' four complete purities: (1) complete purit\' of place; the environ-

ment is seen as the mandala of the Deity; (2) complete punty of bodv; ordinary appearance of tho body is prevented and the practitioner im.igines that he or she possesses the body of a Deity;

(3) complete purity of enjoyments: sense enjoyments are transformed into offerings to the Deity; (4) complete purity of action:

the practitioner regards all hi^ oi her actions as the actions of the Deity.

Four Mothers Lochana, Mamaki, Benzarahi, ariti Tara.

Four Noble Tnitfis True sufferings, true sources, true cessations, and true paths. They are called 'noble' truths because they are 'iupreme objects of meditation. Through meditating on these four objects we can realize ultimate truth directly and thus become a noble, or Superior being. Sometimes referred to as the 'Four Truths ol Superiors'.

Generation stage A realisation of a creative yoga achieved as a result of pure concentration on bringing the three bodies into the path in which one mentally generates oneself as a Tantric Deity and one's surroundings as the Deitv's mandala. Meditation on

generation stage is called a 'creative yoga' because its object is created bv correct imagination

Gesbe A title given bv the Kadampa Monasteries to accomplished Duddhist scholars.

Candhavajra The emptiness of ^niell appearing in the form of an offering goddess.

God A being who belongs to the god realm, the highest of the si\ realms of samsara There are many different types of god. Some belong to the desire realm and others to the torm and tormless realms.

Gte,it compjssion The n ish to protect all sentient beings from sutleriiig.

Crejf scope pniirlilioiiei- A spiritual practitioner ivhci emphasizes atLiining enlightenment tor the Lvnefit of others.

Cuhv.»s.lni,i/.i A Highest \oj;a Tantra Deilv.

Guru Ihi' Sanskrit word tor Spiritual Guide. See also Sfiritmil

530 ClOSSABV

Hearer One iil two tvpes iit Hiii.niin.i pr.itlitioni'r, liolh Hi'.irers and Scilitaiy Conquorms .iic Hiii.iv.iiii^ts, t>iit titoy differ in thi'it motivalion. K'hdviour, nuTit. ,ind wi-^doni. In .ili Ihesf resfoiis

Seilitaiy ConqiieriTs ,iiv supi'iuir ti> HolIivi^

Hell re.j/m Tin- linvfsl iil tlii' tlnw kuviT rtMlms.

Heroes and Heroines A Hero is .1 nule Tantiic Di'ih' enibudying method. A Heroine is a feni.ile Tiinlric Deitv oniKitii ini; uisdoni.

Heruka A firincip, ,iiid enibnu'e-- his corisott V.iirav.^r.ihi.

Highest Yoga Tanlri A Tantric instrmrtion which contains the nierhod to tr.msiorni se\o.il experience into thi' spiritual path.

Hinayana S'. The Hinavana go^l is to achieve m^ielv one's own liberation from suffering by completely iibandoning delusions.

Illusory body When a practitioner ot Hij;hest Yoga Tanira ari.ses from the meditation of the isolated mind of ultimate example clear light, he cit she will take a body that is not the same as his or hei ordinar\- physical bodv. This new body has the same appearance as the body of the person.il Deity of generahon stage except that

it is white in colour. This is the illuson' bod\ . It can be piTceiyed only bv those who haye alreaciy attained an illuson' body.

Imprint There are two tvpes of imprint: imprints of action and imprints of delusion, Eyery action leayes an imprint on the mind. These imprints are karmic potentialities to c^pcrionce certain oifects in the future The imprints of delusion remain eyen after the delusions themselves have been abandoned Imprints of delusion are obstructions to ominiscifnce. They are completely abandoned only by Buddhas.

Indestructible drop The most subtle drop, which is located at the

heart. It is formeti from the essence of the white and rod drops received from our parents at conception. It does not melt until the

time of death, when if opens and allows the very subtle mind and its mounted wind to travel to the next life. A detailed explanation is given in Clear Liglil of Bliss.

Inherent existence An imagined mode of existence whereby phenomena are held to exist from their own side, independent of

531 GUIDE TO DAKINl LAND

Other phenomena. In reality al) phenomena are empty of inherent existence because they depend upon their parts,

Inili^l scope practitioner A spiritual prachtioner who seeks the happiness of humans or gods

Inner Dakini land A mind of clear light that realizes emptiness direct]\ Sviionvmous ivith meanmg clear light.

Inner hre 'Tummo' in Tibetan. An inner heat located at the centre of the navel channel wheel.

Inner offering A Highest Yoga Tantra offering that is produced hv transforming ten hodilv substances mto nectar.

Inner winds Special winds related to the mind that flow through the channels of our bodv. Our mind cannot function without these winds.

Intermediate scope practitioner A spiritual practitioner who emphasizes the attainment of his or her liberation from samsara.

Intermediate state Bardo' in Tibetan. The state between death and the next rebirth.

Ishvara A god who abides in the Land of Controlling Others' Emanations, the highest state of existence within the desire realm. Ishvara has limited, contaminated miracle powers which make him more powerful than other beings in the desire realm. If we entrust ourselves to Ishvara we mav receive some temporary benefit in this life, such as an increase in wealth or possessions, but wrathful Ishvara is the enemy of those seeking liberation and he interferes with their spiritual progress. He is therefore said to be a tvpe of Devaputra demon

Je Phabongkhapa (1S7S-194I) A great Tibetan Lama of the late ninotfi.'nth and e.iriy twentieth centuries, and an emanation of Hetuka. rhabongkha Rinpoche was the holder of many lineages of Sutra and Secret Mantra. He composed the Vajrayogini self- generation, self-initiation, retreat preliminaries, and burning offering siidhanas that are translated in this book.

Je Tsongkhjpa ().157-HI9) An emanation of Manjushri who manifested as a monk in fourteenth-century Tibet. He restored the purit\' of Buddha's doctrine and demonstrated how to practise pure Dharma durmg degenerate times. As an emanation of Manjushri he embodies the wisdom of all the Buddhas; as an emanation of

532 Avslokitesliv-Lir.i lit embodies tlic rt'inp.i—u'ii ol .ill Ihi- lUiJJh.is:

iis and an LMiiaiinon o( \.i|i .ij^.im ho .ml\>.1ie>. llu' [xmt'i l>I ,iII (he Baddhas.

Ka^fampj A Mio.voi- o( tW K.id.ini ti.idition. Tlu- knd.ini H,iJiti,.ii of Tibetan Buddhism is the (r.iditnui pii>s,'d di>u-n tiom Atisii.i anti his disciplo Dronifoiip.i. Up to liio linn' ol ]•. TMiii(;kh,i|M thi' tradition is knuwn as Old KluIlIiii ,iiid .ifli-r Lhf liini> of |i- T-.i>iin- khapa it is known as New Kadam,

Kalachakra A Highest ^l!^a Taiitvio n,>ily in.iiiil<-vted hv Ruddh.i V.ijradhara,

Kalaraps A Dharm.i rmtectoi nhii is nn emanation of M.iniushn.

Kangyvr The collection ol .ill the Sutras and T^ntr.is that have been translated from Sansknt into Tibetan. See also Tciii;vur.

Kanna Sanskrit term ri>ferrin(; to actions and their effects. Through the force of intention we create actions with our body, speech, and mind, and all of these actions produce elfects. The effect of virtuous actions is happiness and the effect of negative actions is suffering,

Khandarobi One oi the ei;;ht Goddesses of the body wheel of the Heruka Mandala. Her main funchon is to dispel the obstacles of practitioners.

KhaUnga A ritual object symbolizing the sixty-two Deities of Heruka.

Kusaii Literallv, 'Possessor ot Virtue'. It is a name given to great meditators who practise secretlv while outivardlv appearing as ordinar\' people.

Liberation Complete freedom from samsara and its cause, the delusions.

Lochana A female Buddhd who is the manifestation of Ihe ejrth element ol all Buddhas. The consort of Buddha Vairochana.

Lord of Death Although the demon of uncontrolled death is not

a sentient being it is personified as the Lord of Death, or ^ama. The Lord of Death is depicted in the diagram of the ivheel of life clutching the wheel between his claws and teeth.

Mahakala \ Dharma Protector who appears in many different aspects: four-armed, six-armed, four-faced, etc. GUIDE TO DAKINI LAND

Mahakaruna Great Compassionate One: Avalokiteshvara.

Mabamudta Litetallv, 'Great Seal'. According to Sutra this refers

to the profound view of emptiness, and according to T

Mahasiddha Sanskrit term for 'greatly accomplished one'. Used to refer to Yogis with high attainments.

Mahayana Sanskrit term for 'great vehicle', the spiritual path to great enlightenment.

Msmaki A female Buddha who is the manifestation of the water element of all Buddhas. The consort of Buddha Ratnasambhava.

Mandala \ celestial mansion in which a Tantric Deitv abides.

\landjla offering An offering of the entire universe visualized as

a Pure Land with ail the inhabitants as pure beings.

Mjnlra Literallv, 'mind protection'. Mantra protects the mind from ordinary appearances and conceptions.

Mata Sanskrit term for demon'. Anything that interrupts our iittainment of liberation or full enlightenment. Since there are tour prmdp.il hindrances to these attainments, there are said to be four t\'pe* of demon- the demons of Devaputra, the demon of death, the demon of delusions, and the demon of the contaminated aggregates. Amongst these, onlv the demons of De\aputra are actual sentient beings. The main Devaputra demon is wrathful Ishv^ra whi) abides in the L.md of Controlling Others' Emanations, the highest level ot gods of the desire realm. Buddha is called a Con- c]ueror because he has coni|uered these tour t\pes ol demon or mara. See also hlnwi>.

Meaning f/ejr light A mind ot dear light that realizes emptiness diroclh . Synonymous with inner Dakini Land,

Meditation Analyhcal meditation is the menial process of investigating a virtuous object b\ analyzing its nature, function, characteristics, and other aspects. Placement meditation is a single- pointed concentration on a virtuous object.

Metil Merit is the good fortune created by virtuous actions. It is the potential power to increase ones good i|ualities and produce happiness.

Method .^ni spiritual path that functions to npen our Buddha ,

lineage. Tr.iiiiing in renunci.itioii, a'm['.ission, .mil bodlinhilt,! ,in- c\.m-\pW-i ul lUftlH'J pr.ictk-es. VVisJiiiii is .im spintii.il p.itli [h.it fimctioiis to release our mind from lieki^ionv iir ilieir imprints. An evample of wisdom is .i correct view or emptiin'^-.

Naga A type of spirit living m.iinly in oceans, l.ikes, or rivers. They are usually depicted as h.iving a serpent's bodv

Nsgaijana An Indian Buddliist Master who n^ived the M.ilis- v.ma in the first centiirv .-^D .iller it> virtual disappearance by bringing to light the teachings on the Paiixhou clWi-iilf in

Natopa An Indian Buddhist Mahasiddha who founded the ,\'aru- khacho lineage of \'aira\ogiri.

Nature Body The ultimate nature of a Buddha's mind

Neg3ti\e phenomenon An object that is reali/ed b\- means of the explicit elimination oi an object of negation. Emptiness is an example of a negative phenomenon because it is realized bv a mind that directlv negates inherent existence, ivhich is its object of negation. There are two Ivpes of negative phenomena, affirming negatives and non-affirming negatives.

Obstructions (o liberation Obstructions that prevent the atlam- ment of liberation. All delusions, such as ignorance, aflachment, and anger, are obstructions to liberation. Also called delusion- obstruchons'

Obstructions to omniscience The impnnts of delusions that prevent simultaneous, direct ryalization of all phenomena Only Buddhas have overcome these obstructions.

Ordinary appearance An\- perception that is due to an impure mind. According to the teachings of Secret Mantra, ordinaA' appearance is the main cause of sanisara.

Ordinary being A l^eliii; nho has not realij;ed emptiness direcllj.

Ordinary conception Anv mind that conceives things as ordinary. Outer Dakini Land The Ture Land of Vajrayogini,

Parshavajra The emptiness of tangible objects appearing in the form ot an offering goddess.

Phabongkha Rinpoche See jc Phaboii^kiiapa.

Phenomena-source Emptiness, the source of all phenomena, symbolized as a single or double tetrahedron. CUTDE TO DAKlNi LAND

Primary mind A mind that cognizes mainly the general character of its object.

Pure Land A pure environment in which there is no true suffering. There are many Pure Lands. For example, Sukhavah is the Pure Land of Buddha Amitabha. and Dakini Land, or Keajra, is Ihe Pure Land of Kuddha Vajrayogini.

Ras3vajr3 The emptiness of taste appearing in the form of an offenng goddess.

Ratnassmbhava The manifestation of the feeling aggregate of all tiuddhas. He has a vellow body.

Refuge Actual protection.

Renunciation The wish to be released from samsara

Root Gum The main Spiritual Guide from whom we have received the empowerments, instructions, and oral transmissions of our main practice,

Rupjvitjra The emptiness of form appearing in the form of an offering goddess.

Sadbana A method for attainment associated with a Tantric Deit\'.

Samsara Sanskrit term for 'cyclic existence'. Uninterrupted rebirth without freedom or control, A samsaric being is anv being who is

not free from uncontrolled rebirth . Such rebirths tollow one another in uninterrupted succession like the spokes of a wheel spinning rapidly. It is for this reason that samsara is often depicted as a circle or a wheel.

Sangha According to the Vinava tradihon, anv communit\' of four or more fully ordained monks. In general, ordained or lay people ivho take Bodhisattva vows or Tantric votvs can also be said to be Sangha

SecreJ Mantra Synon)'mous with Tantra, Secret Mantra teachings are distinguished from Sutra teachings because they reveal methods lor training the mind bv bringing the future result, or Buddhahood, into the present path. Secret Mantra is the supreme path to full enlightenment. The term 'Mantra' indicates that it is Buddha's special instruction tor protecting our mind from ordinan.' appearances and concepHons. Practitioners of Secret Mantra overcome ordinary appearances and conceptions hv visualizing their C.LOSSAR1

Kuiy, enviroiinient, enjoMiients, .in.i dofds .is those ot .1 Hiuldhd, The term Sirref indiL-.ili"s th.il the |.ir.i,-tu-.'>; .ire to be done in private, ^nd that thi'v can be pr.ittised onh hv those wh« have received Tiiiitrit enipoweimont.

Seed-letter The sacred letter from ivhich a Deit\' is gpner.ited Each Deity has a particular seed-letter. For example, the seed-letter of \ajrayui;iiii is B.AM, and the seeil-letter of Heruka is HUM.

Self-grasping A conceptual mind that holds anv phenonienoii to be inherently existent. The mind of soll-};raspMip gives rise to all other delu'iions such 3S anger and atlachnienl. It is thi> root cause of all suffering and dissatisfachon.

Sentient being Anv being i\'ho possesses a niind that is contaminated bv delusions or their imprints, 'Sentient being' ard 'living being' are terms used to distinguish beings whose minds are contaminated bv anv of the two obstructions from Buddhas. whose minds are completeiv free from these obstructions.

Shaplavajra The emptiness of sound appearing m the form of an offering goddess.

Sindhura A red powder from anv of the Iwentv-four Auspicious Places of Heruka.

Si* perfections The perfections of giving, moral discipline, patience, jovous effort, mental stabilization, and wisdom. They are called perfections because thev are motivated by bodliichitta.

Six realms of samsara There are three higher, or fortunate, realms: the realms i>f gods, demi-gods, and humans; and three lower, or unfortunate, realms: the realms of animiils, hungrv spirits, and hell Ijeings.

Sixty-two Deities of Heruka There are si>.t\-tno Deities in Heiii- ka's mandala six Deities ol the Great BliS5 Wheel, sixteen Deities of the Heart Wheel, sixteen Deities of the Speech Wheel, sixteen Deities of the Bodv Wheel, and eight Deities of the Commitment Wheel.

SolilJry Conqueror Sec Hearer.

Spiritual Guide Anv Teacher who guides us along the spirituj! path

Spontaneous great bliss A special bliss that is produced by the GUIDE TO DAKINI LAND

bodhichitta?, or drops, melting inside the central channel. It is iichie\ed by gaining control over tKe inner winds.

Stups A religious object symbolizing Buddha'5 mind,

Sukhavati Pure Land of Buddha Aniitabha.

Superior being 'Ar\'a' in Sanskrit. A being who has a direct realization ol emptiness. There are Hinayana Superiors and Mahay- an.i Superiors.

Sutra The teachings of Buddha that are open to everyone to practise These include Buddha's teachings of the three turnings of the Wheel of Dharma.

Tjnfra See Secret Maiilrti.

Tan A female Buddha who is the manifestation of the wind element of all Buddhas, The consort of Buddha Amoghasiddhi,

Tengyur The collection of cumment.iries to Buddha's teachings thai have bt'en translated from Sanskrit into Tibetan.

Three Jewels Buddha, Dharma, and Sangha.

Three principal aspects ol the path The realizations of renunci- citioii, budhichitt.i, and wisdom realizing emptiness.

Three realms The desire realm, the form realm, and the formless realms. The desire realm mcludes the realms of hell bemgi;, hungn' spirits, animals, humans, demi-gods, and some gods Some environments of j^uds are included in the desire realm, some in the form realm, and some in the formless realm. The desire realm IS so callt'd because its inhabitants have vet\' stronj; desirous attach- moiit.

Torma offering A special food Olfering made according to either Suhic or Tantric ritii.ils

True cessation The ultimate nature of the mind freed from am obstruction by means ot a true path.

True path A spiritual path held by a wisdom directly realizing emptiness

True source An action or delusion which is the main cause of true suffering.

True sufferirtg A contaminated object produced by delusions and karma. Tsog offering An ollfring nwiie b> an .is:.i'mLilv ol Homf'i orni Heroines

Tsongkbapj See /f Tfi'iifiklnii'ii.

Tummo See |j/"i'r ftiv-

Tushits The Jovliil Lami. the Pure Uiiid ot Bin.iilli,i M.iitrfv.i, This is also the Pure L.jnil ivhorf le Tson(;kli.if,i .ibidi-s. kiu>wTi in as. Tibet.in G.inden .

Twenty-four Holy Pisces Pulirani.ii.nPreta- puii, Grihddewatii, Shduiiishtra, Sii\van.uivip,i, N.igiir.i, Sitidhiira, Maru. and Kuliit.i

Ultimale bodhichitia A wisdom motivated bv conventional bodhichilt,! that ilitectlv realizes emptiness.

Vltimate trulh Emptiness.

Union ot method jnd ivisdom Training in con\'entional bodhichitta is the method to ripen our Buddha seed, while ulhmaie bodhichitta is the wisdom that releases our mind from obstruchons. We need to practise both bodhKhittas, thus uniting method and wisdom.

Union that Needs Learning A union of the iliusorj' body and meanirig dear light that li.i? not \et .ibLiiidiined the obstruction? to omniscience.

Union of No More Learning A union of the illusorv body and meaning clear light th.it has abandoned the obstruction? to omniscience.

Vairochana The manifestation ot the form aggrL'gate ot all Bud- dhas. He is ivhite in colour.

Vajra and bell The vajr.i is a ritual sceptre s\ mbolizing great bliss and the bell is a ritual hand-bell svmbolizing emptiness.

Vajra brothers/sisters Practitioners who ha\e received any High- est Voga Tantra ompowemient from the same Tantric Master, either at the same time or at different times.

Wisdom See Mctlml.

Wisdom being See Coiiiiyiitiiii^nl bdng.

539 GUIDE TO DAKINI LA^D

Wisdom Truth Body Buddha's omniscient mind.

Yama Sec Lord of Death.

\amantaka A Highest Yoga Tantra Deit>' who is a wrathful mani- li'station of Manjushri.

Yidant A Tantric Enlightened Being.

Yoga A term used for various spiritual practices such as Guru voga and the vogas of eating, sleeping, dreaming, and waking. 'Yoga' also refers to union, such as the union of tranquil abiding and superior seeing.

540 Bibliography

Geshe Kelsimj; Gyatsf is .1 hiphlv res(iecteti mt'diliitkm m.islei and scliiilar from the Mahiiyfln.i Biji1iihi

Books in print

The Bodhifallzvi V11711. The essential practices of Mahavana Buddhism. {Tharpa. 1991.)

Biirfrf/iism ill Ihc Tibetai} Tradiiion: A Guide. An mtroduction to Tibetan Buddhism. {Penguin, 1990.)

Ckar Li^lil i'f Bliss. Mahamudra in Vajravana Buddhism. (2nd. edn. Tharpa, 1991.)

Hu-fiil !c!i>cl. A commentary to the Hear! Jcnvl Sadhana, the essential practice of the New Kadam Tradition of Mahavana Buddhism. Hiiirl ofWisdoni. A commenlar) to the Haul Siitni. (3rd, edn. Tharpa, 1990.) loyfii! Path of Good ForUciif. The stages of the path to enlightenment. (Tharpa, 1990,) Meafiifigful to Behold. A commentary to Shantideva's Guide tc the Bodhisatlm's Way of Life. (3rd. edn. Tharpa, 1990.) A Meditation Handbook. A practical guide to Buddhist meditation (Tharpa, 1990,)

Universai Catiipassioii . A commentary' to Bodhisattva Chekhawa's Training the Mind in Seven Poiiils. (Tharpa, I9SB,) GUIDE TO OAKINl LAND

Forthcoming books

Gn;at Treasury of M^rtl. A commentary to Offering lo ihc SpiriHiat Guide (Lama Clidpa). Ti/ft'S of Mind. An explanation of the nature, types, and funchons of mind. Ocean of Nectar. A commentarv to Chandrakirti's Guide fo the Middle Way. Pfrfeclion Great Mother of llw Conquerors , A commentary to the of Wisdom Sutras. Tatitric Grounds and Patlis. An explanation of the grounds and paths o( the four classes of Tantra, Going for Refuge. An introduction to the practice of Buddhist refuge. Essence of the Vnircyana. A commentarv to tlie Highest "I'oga Tantra practice of Glorious Heruka.

Sadhanas

Geshe Kelsang is also supervising the translation of a collection of essential sadhanas. Those alreadv in print include:

Omirezig Sadbtma Pravers and requests to the Buddha of compassion.

Essence of Good Fortune Pravers for the six prepatiitorv practices for meditahon on the stages of the path.

Great Compassioiiale Motlicr Praises and requests to the Twenty-one Taras combined with the practice of self-generation.

Great Mother A method for averting obstacles in conjunction with the Heart Sutra.

Heart leuvl The Guru \ogA of ]e Tsongkhapa combined with the practice of his Dh.irma Protector.

Medicine Guru Sadliayui Pravers and requests to the Assembly of Seven Medicine ISuddhas,

542 BIBLIOGRAPHY

Dakiiii Yoga: Vajraxiogmi Six Sessicii Stidhana Six-session Guru Voga combined with self-generation as Vajrayogiiii.

Wishfiitfiliiyig jczi'd The Guru Yoga of ]e Tsongkhapa combinetl with the short sadhana of his Dharma Protector

For a complete list of books and sadhanas by Gestie Kelsang Gyatso

please write to: Tharpa Publications 15 Bendemeer Road London SW15 1|X England Study Pro^^rauimcs

Geshe Kels.ing has f rep.ii-L'd Ihrco studv proHrammes b.iseii mi his books, the General raijiranime, the Hounulation rrogr.ininie, and ihe Teacher Trrdctices. The Ccwiil P)v;fyii!iimc proyiiies a basic introduction to M.ihay.ina Buddhism with the emphasis on the Stages of the Path, Training the Mind, and Tantric M^bamudra. the three pillars of ]e Tsong- khapa's tradition. The Fo\i'i,liitu-ii Prcytiiiiinic is designed for those i-.ho prefer a more structured approach to their spiritual training Based un five of Geshe Kelsang's books, this programme takes approximately three years to complete The classes tunsisl of readings, teachings, discussion, puias, and meditations. Each subject concludes with an examination. The Ti'iidiiT Jrainiiig Prof^mmmi: is designed tor those westerners who wish to train as authentic Dharma Teachers. This programme, which takes seven \'ears to complete, is based on eleien of Geshe Kelsang's books. To cpalifv as Dharma Teachers, participants must complete the study of all eieyen texts, pass an examination in each subject, satisfy certain criteria with regard to their life-style, and complete various meditation retreats In recent years, Geshe Kelsang has received many requests to found Centres where these programmes can be studied, and there are now a number of such Centres in the UK, Spain, the US. Canada, and Me>iico. The addresses of the Centres are as folloi^s:

Manjushri Inslilule Madhyamaka Centre Conishead Pnorv, Kilnwick Tercy fi.ill, Ulverslon, Cumbria, UK. Pocklmglon, York, UK. Tel (1229-54029 Tel 0759-304832 Founded 1975 Founded 1979 GUIDE TO DAKINl LAND

Vajravarahi Centre Asociacion Vajradharma W n.-1-pdalo Ru

Amitayus Centre Teesside Buddhist Centre BLikelow', The .\rts Centre, Newcastle Road, Darlinj;ton, Co Durham, UK. Nantwich, CheHhire, L'K. Tel 0325-720124 Tel 027(1-662156 Founded 1988 Founded 1985 Nottingham Buddhisl Centre Losang Dragpa Centre The liitornahonol Centre, Friends Meetm;; House, 61 Mansfield Road,

Kei);hlov, W, Yorks, UK. Noll! II sham. UK. Tel 0535-42815 Tel 061)2-625158 Founded 19S5 Founded 198')

Khedrubje Centre The Buddhisl Institute Toronto Centre 88, Saner Street, 1172 Mount Pleasant Road, Hull, Humberside, UK. Toronto M4N 2T2, Canada, Tel 0482-6.11744 Tel 416-488 5554 Founded 1985 Founded 1990

546 STUDY FROCRAMMtS

The Buddhisl Inslitute The Buddhist Institute Mexico San Francisco Tht- Kilni;] Fuundiiiion, The Secrctnn'. Apaitado 148, 19125 Overlook Road, Ajijic, Jalisco, Los Galos. Mexico. CA 95030, USA, Tel 5-41-88 Tel 408-947-6160 Founded 1990 Founded 1990